BasicThemesFOURTREATISESONBUDDHISTPRACTICE

by

AjaanLeeDhammadharo(PhraSuddhidhammaraṅsīGambhīramedhācariya)

Trans lated fromtheTha i by

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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copyright2012ṭhānissarobhikkhuThisworkislicensedundertheCreativeCommonsAttribution-NonCommercial4.0Unported.Toseeacopyofthislicensevisithttp://creativecommons.org/licenses/by-nc/4.0/.“Commercial”shallmeananysale,whetherforcommercialornon-profitpurposesorentities.

questionsaboutthisbookmaybeaddressedtoMettaForestMonasteryValleyCenter,CA92082-1409U.S.A.

additionalresourcesMoreDhammatalks,booksandtranslationsbyṬhānissaroBhikkhuareavailabletodownloadindigitalaudioandvariousebookformatsatdhammatalks.org.

printedcopyApaperbackcopyofthisbookisavailablefreeofcharge.Torequestone,writeto:BookRequest,MettaForestMonastery,POBox1409,ValleyCenter,CA92082USA.

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TRANSLATOR’SPREFACE

AjaanLeeDhammadharowasuniqueamongtheajaansintheThaiWildernesstraditioninthathecomposedsystematictreatisesonthepractice.Thesearevaluabledocuments,givingawildernessperspectiveonbasicDhammatopics,andinparticularontopicstaughtinthestandardtextbooksthatThaimonkshavebeenstudyingsincetheearlypartofthelastcentury.Thestyleofthesetreatisesissomewhatterseandformal,inthatitadoptsthepatternofthetextbooks,presentinglistsofdhammas–PalitermsandThaidefinitions–followedbydiscussions.Thelistsandtheirdefinitionsareallderivedfromthetextbooks;AjaanLee’soriginalcontributionliesbothinhowhearrangestheliststoamplifyoneanother,andinhowheexplainstheminthediscussions,reflectinghisownpracticalexperienceasawildernessmonkandwhathehadlearnedfromhisteachers.Amongthehighlightsofthesediscussionsarethepassageswherehedepartsfromtheformalityofthetextbookstylewithanecdotesandanalogiesthatbringtheteachingsalive.

Fourofthesetreatises,datingfromthelatterpartofAjaanLee’slife,aretranslatedhere.ThesewereallcomposedafterAjaanLeehadformulatedthemethodforbreathmeditationthathassincebecomeestablishedwithhisname.Thefirstthreetreatisesformaset,inthatWhatistheTripleGem?showsthatthepracticeofthenobleeightfoldpathliesattheheartoftheactoftakingrefugeintheTripleGem;ThePathtoPeace&FreedomfortheMindshowsthatthepracticeofbreathmeditationliesattheheartofthenobleeightfoldpath;andBasicThemesdealsindetailwithissuesrelatedtobreathmeditationitself.

AllthreeofthesetreatisesemphasizetwopointswheretheWildernesstraditiondifferedmostsharplyfromthescholarlytraditioninBangkokinAjaanLee’stime:intheirassertionthatthesuperiorhumanattainmentsofjhānaandnibbānaarestillpossible,andintheirinterpretationofthenot-selfteaching.

Also,ThePathtoPeace&FreedomfortheMindmakesthepoint–commontotheentireWildernesstradition–thatvirtue,concentration,anddiscernmentareinseparable,mutuallysupportingpractices:concentrationanddiscernmentbringvirtuetoperfection;discernmentandvirtuebringconcentrationtoperfection;anddiscernmentbecomesliberatingonlywhenbasedonvirtueandconcentration.

AsforBasicThemes,itwasoriginallyasmallertreatise.AjaanLeeexpandedittoitscurrentform–addingthePrologueandEpilogue–whenhewasaskedtoprovideameditationtextforanacademyformonksandnovicesunder

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constructionnorthofBangkok.Planstousethetextintheacademynevermaterialized,asAjaanLeediedbeforetheacademywasbuilt,buttheaddedportionsgiveaninterestingperspectiveontheaspectsoftheCanonthatheviewedasbeingmostdirectlyrelatedtothemeditation.Ofparticularinterestistheinclusionofthefourteendutiesorprotocols(vatta)fromtheVinaya,whichstressthewayinwhichtraininginmeditationisaformofapprenticeship.ThisisadistinctivefeatureoftheWildernesstradition,inthatthesedutieshavebeenabandonedbymanyotherBuddhistpracticetraditions.

DutiesoftheSaṅghaissomewhatdifferentsortoftreatise,inthatitdealswiththeformalorganizationoftheThaiSaṅgha.Itwaswrittenatatimewhenthisorganizationwasbeingoverhauled,anditoffersaWildernessperspectiveonwhatsortoforganization–andattitudetoorganization–wouldbegenuinelyconducivetotheaimsoftheBuddhistreligion.Thedepartmentsmentionedinthetreatiseweredisbandedshortlyafteritappearedandwerereplacedbyaverydifferentsystemoforganization,whichisstillinplace.However,thelastingvalueofthetreatiseliesinthewayinwhichAjaanLeeshowsthattheworkoftheSaṅghaisprimarilyamatteroftheinnerdevelopmentofskillfulqualitiesintheheartandbehaviorofeachmonk.ThesepointsremainvalidregardlessofwhateverformtheexternalorganizationoftheSaṅghatakes.

ThetranslationsinthisbookarebasedontheeditionsprintedduringAjaanLee’slifetimethatseemmostdefinitiveandcomplete.Atcertainpoints,theseeditionsdifferfromthosemorerecentlyprinted.Also,IwasabletolocateacopyofBasicThemescontainingcorrectionsinAjaanLee’sownhand.Thesehavebeenincorporatedinthetranslation.

TheThaitermfortreatisesofthissortislakwichaa:principlesofskill,orprinciplesofknowledge.Ihopethatthesetranslationswillprovideyourpracticewithprinciplesofknowledgeandskillthatwillkeepitfirmlygrounded.

ṬhānissaroBhikkhu

METTAFORESTMONASTERY

OCTOBER,2012

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WhatistheTripleGem?

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INTRODUCTION

PartsofthisanalysisoftheTripleGemwereoriginallyusedtoteachnewmonkshereatthetempleandhavebeenprintedtwiceinbookform.NowthatagroupofpeoplewhofeelthatthebookwouldbebeneficialtopeopleinterestedintheBuddha’steachingshavepooledtheirresourcesandaskedpermissiontoprintitathirdtime,IhavedecidedtoexpanditintoahandbookforallBuddhistadherents–i.e.,forallwhohavedeclaredtheBuddha,Dhamma,andSaṅghatobetheirrefuge.Oncewehavemadesuchadeclaration,wehavetolearnexactlywhattheBuddha,Dhamma,andSaṅghaare.Otherwise,wewillfollowourreligionblindly,withoutrealizingitsaimsorthebenefits–calledpuñña,ormerit–thatcomefromitspractice,inasmuchasBuddhismisareligionofself-help.

Furthermore,weasThaipeopleareknownthroughouttheworldasBuddhists,butIfeelthatthereareveryfewofuswhoknowthestandardsoftheBuddha,Dhamma,andSaṅgha.Althoughmanyofusare‘Buddhist,’weareBuddhistmostlythroughcustom,notthroughtheprinciplesofinformedknowledge.

Altogether,therearetwowaysofadheringtothereligion:rationallyandirrationally.Toadheretothereligionirrationallymeanstoadheretoitblindly,followingone’steachersorcompanions,holdingtowhatevertheysayisgoodwithoutshowinganyinterestastowhetheritreallyisgoodornot.Thisislikeapersonofnodiscernmentwhouseswhateverpapermoneycomeshisway:Ifitturnsouttobecounterfeit,he’llbepunishedandfinedinavarietyofways.ThisiswhatitmeanstoadheretotheBuddha,Dhamma,andSaṅghairrationally.

Toadheretothereligionrationallymeansnottofollowone’sownprejudicesorthoseofone’steachersorcompanions,buttofollowtheprinciplesofinformedknowledge;holdingtotheDhamma-Vinayaasone’sstandard,likealawaffixedwiththeking’sseal,enforceablethroughouttheland,makingexceptionsfornoone.Whoeverthentransgressesthelawcan’tberegardedasagoodcitizen.Soitiswiththosewhopracticethereligion:Ifwewanttoknowifapracticeisgoodorbad,rightorwrong,worthyofrespectornot,weshouldcheckitagainstthestandardsestablishedbytheBuddha,whichareeightinnumber:Anybehaviorthat–

1.leadstopassion,2.leadstothecompoundingofsuffering,3.leadstotheaccumulationofdefilement,4.leadstooverweeningambition,

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5.leadstodiscontentmentwithwhatonehas–i.e.,havingthis,onewantsthat(greedthatgoesbeyondmoderation),

6.leadstosocializing(ofthewrongsort),7.leadstolaziness,8.leadstobeingburdensometoothers:

NoneoftheseeightformsofbehaviorqualifyastheDhammaorVinayaofBuddhism.OnceweknowclearlythattheseformsofbehaviorarenotwhattheBuddhaintended,weshouldabandonthemcompletely.

Forthisreason,allofuswhorespecttheBuddha’steachingsshould–insteadofworkingatcross-purposes–joinourheartstocleanseandcorrectthepracticeofthereligion.Laymen,laywomen,monksandnovicesshouldmakeapointofhelpingoneanotherintheareaofreform.Whateverisalreadygood,weshouldmaintainwithrespect.Whateverisn’t,weshouldexertpressuretoimprove.We’llthenmeetwithwhat’strulygood,likerice:Ifyoucookgood,clean,huskedwhiterice,you’lleatwithpleasure.Ifyoucookunhuskedriceorapileofhusks,they’llstickinyourownthroat.Ifweletanybadfactionsgouncorrected,theywillburdentheheartsoftheirsupporters,whowillbecomelikepeoplewhocookricehuskstoeat.Arewegoingtoletoneanotherbesostupidastoeatricehusks?

Byandlarge,though,mostlaypeopledon’tseethisastheirduty.Asforthemonksandnovices,theythrowtheresponsibilityonthelaypeople,andsowedonothingbutkeepthrowingitbackandforthlikethis.Whenthingshaveabearingonallofus,weshouldbyallmeansuniteourheartsandacceptjointresponsibility.Onlythingsthathavenobearingonusshouldweleavetoothers.Unlessweactinthisway,whatisgood–thereligion–willfallfromourgrasp.Andwhenthereligionfallsfromourgrasp,laymen(upāsaka)willbecomeobstacles(upasak),i.e.,they’llkeepcreatingobstaclesinthewayoffindingmerit.Laywomen(upāsikā)willbecomethecolorofcrows(sīkā),i.e.,darkandevilintheirbehavior.Noviceswillbecomeshamnovices,careless,spattered,andfilthy;andmonks(phra)willbecomegoats(phae),missingoutontheflavoroftheDhamma,likethenannygoatwhohastogohungrybecausethemilkunderherstomachhasbeentakenanddrunkbypeoplemoreintelligentthanshe.InIndia,forinstance,therearehardlyanymonkslefttomakemeritwith.

Monksaretheimportantfaction,becausetheyarethefront-linetroops,thestandard-bearersinthefightwiththeenemy–evil.Ordinarily,soldiershavetoadheretothedisciplineoftheirarmyandtobesincereinperformingtheirduties.Asforthedutiesenjoinedbythereligion,theyaretwo:

1.Gantha-dhura:studyingtheDhammaofthetexts.Onceweknowthetexts,though,wecan’tstopthere.Wehavetoputthemintopractice,becausethelevelofstudyissimplyknowledgeonthelevelofplansandblueprints.Ifwedon’t

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followtheblueprints,wewon’treceivethebenefitstobegainedfromourknowledge.Andwhenwedon’tgainthebenefits,we’reapttodiscardthetexts,likeadoctorwhoknowstheformulaforamedicinebutdoesn’tuseittocureanypatients.Themedicinewon’tshowanybenefits,andthiswillcausehimtogolookingforalivinginotherways,discardinganyinteresttopursuethatformulafurther.Thus,puttingtheDhammatextsintopracticeisonewayofpreservingthem,foroncewe’veputthemintopracticeandseentheresultsarisingwithinus–i.e.,ourownbadqualitiesbegintowane–wewillappreciatethevalueofthetextsandtrytokeepthemintact.Thisislikeadoctorwhoisabletouseamedicinetocureafeverandsowillpreservetheformulabecauseofitsuseinmakingaliving.Thus,theLordBuddhasetoutafurtherduty–thepracticeoftheDhamma–forthosewhoareordained:

2.Vipassanā-dhura:thepracticeoftranquilityandinsightmeditation.Thesetwopracticesareourprimarydutiesasmonksandnovices.Ifwedon’tdevoteourselvestothesetwolinesofpractice,we’llbecomeafifthcolumnwithinthereligion,enemiesofthegoodstandardsoftheDhammaandVinaya.Monkswillbecomepoliticalmonks,war-makingmonks,loudspeakermonks–loudspeakermonksarethosewhocanteachothersbutcan’tteachthemselves.They’regoodonlyatspeakingDhamma,buttheirheartshavenoDhamma,andsotheybecometheenemiesofthosewhopracticetheDhammaandVinayarightlyandwell.

SoIaskallBuddhistsnottoturnadeafearorablindeyetotheseproblems.Ifweholdthatit’snoneofourbusiness,theconsequencescouldwellflareupandspreadtoburnus.Forthisreason,Iaskthatweallhelponeanothertolookafterthereligion.

Actually,allhumanbeingsbornneedasetofcustomsandtraditions–calledreligion–towhichtheygivespecialrespect.Otherwise,wewillhavenoprinciplesofgoodandevilorofmoralvirtue.Whateverreligionthismaybeisuptotheindividualadherents.Iaskonlythattheyrespecttheirreligionsincerelyandrightly,forthesakeoftruepurity.

Ifweweretouseonlyworldlyknowledgetokeeporder,itwouldworkonlyinpublicplaces.Inprivateorsecretplaces,orderwouldn’tlast.Butasforreligion,oncepeoplehavestudiedsothattheyreallyknowgoodandevil,theywouldn’tdaredoevil,eitherinpublicorinprivate.Religionisthusoneoftheimportantmainstaysoftheworld.Ifwehumanbeingshadnomoralvirtueimbeddedinourhearts,eventhegreatestpoweronearthwouldbeabletokeepusinlineonlytemporarily,andeventhenitwouldn’tbeabletoinfluenceourmindsthewaythemoralvirtuethatcomesfromreligioncan.Forthisreason,thepracticeofmoralvirtueisonewayofhelpingthereligionandtheworld.

Now,I’mnotclaimingtobeaheavenlybeingoranyonespecial.I’msimplyapersonwhowishesthereligionwell.Soifanythinginthisbookisdefective–in

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termsoftheexpressionorthePali–Ihopethatknowledgeablepeoplewillforgiveme,forit’snotthecasethatI’mexpertinawiderangeofmatters.

PhraAjaanLeeDhammadharo

WATPAAKHLAWNGKUNG(THESHRIMPCANALFORESTMONASTERY)CHANTHABURI,1953

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I .BUDDHAṀSARAṆAṀGACCHĀMIIgototheBuddhaforrefuge

Ordinarily,fortheworldtoexperiencehappinessandharmony,therehastobeateachingortraditiongenerallyrespectedasgood.Thisbeingthecase,bodhisattvasarise–peoplewhodevelopgoodnessonthegrandscaleforthesakeofattainingrightself-awakening.Oncetheyhavereachedthisgoal,theyaretermed‘Buddhas,’AwakenedOnes.Forbodhisattvastosucceedinthisway,theyhavetogivethemselvesovertoperfectingtenqualities–

1.Dāna-pāramī:generosity.2.Sīla-pāramī:virtue.3.Nekkhamma-pāramī:renunciationofsensuality(andofthe

householdlife).4.Paññā-pāramī:thesearchfordiscernment.5.Viriya-pāramī:persistence.6.Khanti-pāramī:endurance,patience.7.Sacca-pāramī:truthfulness.8.Adhiṭṭhāna-pāramī:determination.9.Mettā-pāramī:goodwill.10.Upekkhā-pāramī:equanimity(inpropercases,i.e.,inareasthatare

beyondone’scontrol).

Thesetenperfectionsarethefactorsthatenableabodhisattvatosucceedinbecominganarahant,aPureOne,intheworld.Onceheattainsthisstate,threequalities–calledactualizedvirtues–ariseinhisheart:

Visuddhi-guṇa:purity.Paññā-guṇa:sharpdiscernment.Karuṇādhiguṇa:compassionforlivingbeingsthroughouttheworld.

ThesequalitiesenabletheBuddhatoteachtheDhammainabeneficialway.Hisconductinthisareaisofthreesorts:Havingachievedhisownpurposes(attattha-cariyā),heactsforthebenefitoflivingbeingsthroughouttheworld(lokattha-cariyā)andteachestheDhammatohisowncircleofrelatives(ñātattha-cariyā).

TherearethreeaspectstotheBuddha:

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1)Thephysicalaspect–thebody(properties[dhātu],aggregates[khandha],andsensemedia[āyatana]),whichistheexternalaspectoftheBuddha,calledBuddha-nimitta,orthesymboloftheBuddha.(Thisislikethebarkofatree.)

2)Thegoodpracticeshefollowed–suchasvirtue,concentration,anddiscernment,whichareaspectsofhisactivity.Thesearecalleddhamma-nimittaoftheBuddha,symbolsofhisinnerquality.(Thesearethesapwood.)

3)Vimutti–releasefromignorance,craving,clinging,andkamma;attainingnibbāna,thesupremequality,aqualitythatdoesnotdie(amata-dhamma).(Thisistheheartwood,oressenceoftheBuddha.)

Apersonoflittleintelligencewillusebarktobuildhimselfahome;apersonofmediumintelligencewillusesapwood;whileapersonofsharpintelligencewillbuildhishomeofheartwood.SoitiswiththoseofuswhotakerefugeintheBuddha:We’relikethethreetypesofpeoplewhotakewoodtobuildourselvesahome.Butinanycasewe’rebetteroffthanpeoplewithoutahome.Likeratsorlizardswhohavetoliveinthehollowsoftreesandareinfortroubleifpeoplesetthetreesonfire:Ifweplaceourtrustinourbodies,ourworldlypossessions,orourlivelihood,we’llhavenorefugewhenthefiresofdeathreachus.Oraswhenaboatsinksinthemiddleoftheocean:Apersonwithoutalife-vestisinseriousdanger.Forthisreason,weshouldeducateourselvessoastofindarefugethatwillbenefitusbothinthislifeandinlivestocome.

Anothercomparison:ThesagesofthepastusedthetermBuddha-ratana,comparingtheBuddhatoajewel.Now,therearethreesortsofjewels:artificialgems;gemstones,suchasrubiesorsapphires;anddiamonds,whichareheldtobethehighest.TheaspectsoftheBuddhamightbecomparedtothesethreesortsofjewels.Toplaceconfidenceintheexternalaspect–thebodyoftheBuddhaorimagesmadetorepresenthim–islikedressingupwithartificialgems.ToshowrespectforthepracticesfollowedbytheBuddhabygivingrisetothemwithinourselvesislikedressingupwithrubiesandsapphires.Toreachthequalityofdeathlessnessislikedressingindiamondsfromheadtotoe.

Butnomatterwhatsortofjewelsweusetodressupin,we’rebetteroffthansavageswhogoaroundhanginganimalbonesorhumanbonesfromtheirnecks,wholookunkemptand–what’smore–areboundtobehauntedbythebonestheywear.Thebones,here,standforourownbones,i.e.,ourattachmenttothebodyasreallybeingours.Actually,ourbodycomesforthemostpartfromthebodiesofotheranimals–thefoodwe’veeaten–sohowcanweseriouslytakeittobeourown?Whoeverinsistsonregardingthebodyashisorherownshouldbecalledasavageoraswindler–and,asaswindler,isboundtoreceivepunishment

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inproportiontothecrime.Soweshouldregardthebodyasmoneyborrowedforthespanofalifetime,to

beusedascapital.Andweshouldsearchforprofitssoastoreleaseourselvesfromourdebts,bysearchingforanother,betterformofgoodness:thequalitiesoftheBuddhathatheleftasteachingsforallofhisfollowers.Thesequalities,brieflyput,are–

1.Sati:thecontinualmindfulness(wakefulness)foundinthefactorsofjhāna.

2.Paññā:theintuitivediscernmentthatcomesfromdevelopingthemindinconcentration.

3.Vimutti:releasefromdefilement

ThesearequalitiesthatallBuddhistsshoulddevelopwithinthemselvessoastogainawakening,followingtheexampleoftheBuddha,becomingSāvakaBuddhas(DiscipleBuddhas),anopportunityopen–withoutexceptionandwithnorestrictionsoftimeorplace–toallwhofollowhisteachings.

BuddhistswhoreveretheBuddhainthefullsenseofthewordshouldhavetwosortsofsymbolswiththem,toserveasremindersoftheirtradition–

1.Buddha-nimitta:representativesoftheBuddha,suchasBuddhaimagesorstūpasinwhichrelicsoftheBuddhaareplaced.Thissortofreminderislikeanation’sflag.

2.Buddha-guṇa:thequalitiesthatformtheinnersymboloftheBuddha,i.e.,theproperpracticeofhisteachings.Whoevertakesastandinthismannerisboundtobevictoriousbothwithinandwithout,safefromsuchenemiesastemptationandmortality.

Ournation’sflagandthepeopleofournationaretwodifferentthings.Justasourflagwillhavevalueonlyifthepeopleofournationaregoodandpreservethefullnessofthenation’squalities;sotoo,weBuddhistshavetorespectbothourflag–imagesoftheBuddha–andthequalitiesoftheBuddhaifwearetoturnourselvesintogoodBuddhists.Otherwise,wewillsufferfromnothavingfulfilledourresponsibilities.

Totakeanexample,weThaipeople,inordertobeThaiinthefullsense,havetopossessanumberofqualifications:theabilitytospeakandtoreadThai,acquaintancewithThaicustomsandtraditions,theabilitytobenefitourselves(attattha-cariyā)andtospreadthosebenefitstohelpcarefortheneedsofourparents,spouses,andchildren(ñātattha-cariyā).Andnotonlythat:Ifwehavetheabilityandtheenergy–physical,mental,financial,ortheenergyofourvirtues–

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weshouldexpandthosebenefitstohelpothergroupsingeneral,ourcompanionsinhappinessandsuffering,throughoutthenation(lokattha-cariyā).ThisiswhatitmeanstobeThaiinthefullsenseoftheword.Inthesameway,wewhorevereimagesoftheBuddhaandtheBuddha’sgoodqualitiesshouldhavethemwithusatalltimesifwearetoreceivethefullbenefitsthatcomefromrespectingtheBuddha’steachingsandtomaintainthepeaceandwell-beingofBuddhistsatlarge.

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II .DHAMMAṀSARAṆAṀGACCHĀMIIgototheDhammaforrefuge

TherearethreelevelstotheDhamma,theteachingsoftheBuddha–

A.Pariyatti-dhamma:studyingthewordsoftheBuddhaasrecordedintheCanon–theDiscipline,theDiscourses,andtheAbhidhamma.

B.Paṭipatti-dhamma:followingthepracticeofvirtue,concentration,anddiscernmentasderivedfromone’sstudyoftheCanon.

C.Paṭivedha-dhamma:Nibbāna.

A.ThestudyoftheDhammacanbedoneinanyofthreeways–

1.Alagaddūpama-pariyatti:studyinglikeawaterviper.2.Nissaraṇ’attha-pariyatti:studyingforthesakeofemancipation.3.Bhaṇḍāgārika-pariyatti:studyingtobeastorehousekeeper.

StudyinglikeawatervipermeanstostudythewordsoftheBuddhawithoutthenputtingthemintopractice,havingnosenseofshameatdoingevil,disobeyingthetrainingrulesoftheVinaya,makingoneselflikeapoisonoussnake-head,fullofthefiresofgreed,anger,anddelusion.

StudyingforthesakeofemancipationmeanstostudytheBuddha’steachingsoutofadesireformeritandwisdom,withasenseofconvictionandhighregardfortheirworth–andthen,oncewehavereachedanunderstanding,bringingourthoughts,words,anddeedsintolinewiththoseteachingswithahighsenseofreverenceandrespect.SomepeopletrytochangethemselvestobeinlinewiththeBuddha’swords.TotrytochangetheBuddha’steachingstobeinlinewithourselvesisthewrongapproach–becausewhenwe’reordinary,run-of-the-millpeople,we’reforthemostpartfullofdefilements,cravings,views,andconceits.Ifweactinthiswaywe’reboundtobemoreatfaultthanthosewhotrytobringthemselvesintolinewiththeteachings:Suchpeopleareveryhardtofindfaultwith.

Studyingtobeastorehousekeeperreferstotheeducationofpeoplewhonolongerhavetobetrained,i.e.,ofarahants,thehighestleveloftheNobleOnes.Somearahants,whentheywerestillordinary,run-of-the-millpeople,heardtheDhammadirectlyfromtheBuddhaonceortwiceandwereableimmediatelytoreachthehighestattainment.Thisbeingthecase,theylackedawide-rangingknowledgeofworldlyconventionsandtraditions;andso,withaneyetothe

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benefitofotherBuddhists,theywerewillingtoundergoacertainamountoffurthereducation.ThiswayofstudyingtheDhammaiscalledsikkhā-gāravatā:respectforthetraining.

B.ThepracticeoftheDhammameanstoconductoneselfinlinewiththewordsoftheBuddhaasgatheredunderthreeheadings:

–Virtue:properbehavior,freefromviceandharm,intermsofone’swordsanddeeds.

–Concentration:intentnessofmind,centeredononeofthethemesofmeditation,suchasthebreath.

–Discernment:insightandcircumspectionwithregardtoallfabrications,i.e.,theproperties,aggregates,andsensemedia.

ToconductoneselfinthismanneristermedpracticingtheDhamma.Byandlarge,though,BuddhiststendtopracticetheDhammainavarietyofwaysthataren’tinlinewiththetruepathofpractice.Ifweweretoclassifythem,therewouldbethreetypes:

1.Lokādhipateyya–puttingtheworldfirst.2.Attādhipateyya–puttingtheselffirst.3.Dhammādhipateyya–puttingtheDhammafirst.

Toputtheworldfirstmeanstopracticeforthesakeofsuchworldlyrewardsasstatus,materialgains,honor,praise,andsensualpleasures.Whenwepracticethisway,we’reactuallytorturingourselvesbecauseundesirablethingsareboundtooccur:Havingattainedstatus,wecanloseit.Havingacquiredmaterialgains,wecanlosethem.Havingreceivedpraise,wecanreceivecensure.Havingexperiencedpleasure,wecanseeitdisintegrate.Farfromthepaths,fruitions,andnibbāna,wetortureourselvesbyclingingtothesethingsasourown.

Toputtheselffirstmeanstopracticeinaccordancewithourownopinions,actinginlinewithwhateverthoseopinionsmaybe.Mostofustendtosidewithourselves,gettingstuckonourownviewsandconceitsbecauseourstudyoftheDhammahasn’treachedthetruthoftheDhamma,andsowetakeasourstandardourownnotions,composedoffourformsofpersonalbias–

a.Chandāgati:doingwhateverwefeellikedoing.b.Bhayāgati:fearingcertainformsofpowerorauthority,andthusnot

daringtopracticetheDhammaaswetrulyshould.(Weputcertainindividualsfirst.)

c.Dosāgati:actingunderthepowerofanger,defilement,craving,conceits,andviews.

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d.Mohāgati:practicingmisguidedly,notstudyingorsearchingforwhatistrulygood;assumingthatwe’realreadysmartenough,orelsethatwe’retoostupidtolearn;stayingburiedinourhabitswithnothoughtofextractingourselvesfromoursensualpleasures.

Allofthesewaysofpracticearecalled‘puttingtheselffirst.’

ToputtheDhammafirstmeanstofollowthenobleeightfoldpath–

a.RightView:seeingthattherereallyisgood,therereallyisevil,therereallyisstress,thatstresshasacause,thatitdisbands,andthatthereisacauseforitsdisbanding.

b.RightResolve:alwaysthinkingofhowtoridourselvesofwhateverqualitiesweknowtobewrongandimmoral,i.e.seeingtheharminsensualdesiresinthattheybringonsufferingandstress.

c.RightSpeech:speakingthetruth;notsayinganythingdivisiveorinciting;notsayinganythingcoarseorvulgarinplaceswheresuchwordswouldnotbeproperortopeopletowhomtheywouldnotbepropertosay;notsayinganythinguseless.Eventhoughwhatwesaymaybeworthwhile,ifourlistenerisn’tinterestedthenourwordswouldstillcountasuseless.

d.RightAction:beingtruetoourduties,notactinginwaysthatwouldbecorruptorbringharmtoourselvesorothers.

e.RightLivelihood:obtainingwealthinwaysthatarehonest,searchingforitinamoralwayandusingitinamoralway.

f.RightEffort:persistinginriddingourselvesofallthatiswrongandharmfulinourthoughts,words,anddeeds;persistingingivingrisetowhatwouldbegoodandusefultoourselvesandothersinourthoughts,words,anddeeds,withoutathoughtforthedifficultyorwearinessinvolved;actingpersistentlysoastobeamainstaytoothers(exceptincasesthatarebeyondourcontrol).

g.RightMindfulness:beingfirmlymindfulinthecorrectway;makingsure,beforeweactorspeak,nottoactorspeakthroughthepowerofinattentionorforgetfulness,makingsuretobeconstantlymindfulinourthoughts(beingmindfulofthefourframesofreference).

h.RightConcentration:keepingthemindfirmlycenteredinthecorrectway.Nomatterwhatwedoorsay,nomatterwhatmoodsmaystriketheheart,theheartkeepsitspoise,firmandunflinchinginthefourjhānas.

Theseeightfactorscanbereducedtothree–virtue,concentration,anddiscernment–calledthemiddleway,theheartoftheBuddha’steachings.Themiddlenessofvirtuemeanstobepureinthought,word,anddeed,actingoutof

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compassion,seeingthatthelifeofothersislikeyourown,thattheirpossessionsarelikeyourown,feelinggoodwill,lovingothersasmuchasyourself.When‘you’and‘they’areequalinthisway,youareboundtobeuprightinyourbehavior,likeawell-balancedburdenthat,whenplacedonyourshoulders,doesn’tcauseyoutotiptoonesideortheother.Buteventhenyou’restillinapositionofhavingtoshoulderaburden.Soyouaretaughttofocusthemindonasinglepreoccupation:Thiscanbecalled‘holdinginyourhands’–i.e.,holdingthemindinthemiddle–orconcentration.

Themiddlenessofconcentrationmeansfocusingonthepresent,notsendingyourthoughtsintothepastorfuture,holdingfasttoasinglepreoccupation(ānāpānaka-jhāna,absorptioninthebreath).

Asforthemiddlenessofdiscernment:Nomatterwhatpreoccupationsmaycomepassingby,you’reabletoridyourselfofallfeelingsoflikingordisliking,approvalorrejection.Youdon’tcling,eventotheonepreoccupationthathasarisenasaresultofyourownactions.Youputdownwhatyouhavebeenholdinginyourhands;youdon’tfastenontothepast,present,orfuture.Thisisrelease.

Whenourvirtue,concentration,anddiscernmentareallinthemiddlethisway,we’resafe.Justasaboatgoingdownthemiddleofachannel,oracarthatdoesn’trunoffthesideoftheroad,canreachitsdestinationwithoutbeachingorrunningintoastump;sotoo,peoplewhopracticeinthiswayareboundtoreachthequalitiestheyaspireto,culminatinginthepathsandfruitionsleadingtonibbāna,whichisthemainpointoftheBuddha’steachings.

Soinshort,puttingtheDhammafirstmeanstosearchsolelyforpurityofheart.

C.TheattainmentoftheDhammareferstotheattainmentofthehighestquality,nibbāna.Ifwerefertothepeoplewhoreachthisattainment,therearefoursorts–

1.Sukkha-vipassako:thosewhodevelopjustenoughtranquilityanddiscernmenttoactasabasisforadvancingtoliberatinginsightandwhothusattainnibbānahavingmasteredonlyāsavakkhaya-ñāṇa,theknowledgethatdoesawaywiththefermentationofdefilement.

2.Tevijjo:thosewhoattainthethreeskills.3.Chaḷabhiñño:thosewhoattainthesixintuitivepowers.4.Catuppaṭisambhidappatto:thosewhoattainthefourformsof

acumen.

Toexplainsukkha-vipassako(thosewhodevelopinsightmorethantranquility):Vipassanā(liberatinginsight)andāsavakkhaya-ñāṇa(theawareness

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thatdoesawaywiththefermentationofdefilement)differonlyinname.Inactualitytheyrefertothesamething,theonlydifferencebeingthatvipassanāreferstothebeginningstageofinsight,andāsavakkhaya-ñāṇatothefinalstage:clearandtruecomprehensionofthefournobletruths.

Toexplaintevijjo:Thethreeskillsare–

a.Pubbenivasanussati-ñāṇa:theabilitytorememberpastlives–one,two,three,four,five,ten,onehundred,onethousand,dependingonone’spowersofintuition.(Thisisabasisforprovingwhetherdeathisfollowedbyrebirthorannihilation.)

b.Cutūpapāta-ñāṇa:knowledgeofwherelivingbeingsarereborn–onrefinedlevelsorbase–aftertheydie.

c.Āsavakkhaya-ñāṇa:theawarenessthatenablesonetodoawaywiththefermentationsinone’scharacter(sensuality,statesofbecoming,andignorance).

Toexplainchaḷabhiñño:Thesixintuitivepowersare–

a.Iddhividhī:theabilitytodisplaymiracles–becominginvisible,walkingonadrypaththroughabodyofwater,levitating,goingthroughrainwithoutgettingwet,goingthroughfirewithoutgettinghot,makingacrowdofpeopleappeartobeonlyafew,makingafewtoappearmany,makingoneselfappearyoungoroldasonelikes,beingabletousethepowerofthemindtoinfluenceeventsinvariousways.

b.Dibbasota:clairaudience;theabilitytohearfardistantsounds,beyondordinaryhumanpowers.

c.Cetopariya-ñāṇa:theabilitytoknowthethoughtsofothers.d.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.e.Dibba-cakkhu:clairvoyance;theabilitytoseefardistantobjects,

beyondordinaryhumanpowers.Somepeoplecanevenseeotherlevelsofbeingwiththeirclairvoyantpowers(onewayofprovingwhetherdeathisfollowedbyrebirthorannihilation,andwhetherornottherereallyareotherlevelsofbeing).

f.Āsavakkhaya-ñāṇa:theawarenessthatdoesawaywiththefermentationofdefilement.

Toexplaincatuppaṭisambhidappatto:Thefourformsofacumenare–

a.Attha-paṭisambhidā:acumenwithregardtothesenseoftheDhammaandofmattersingeneral,knowinghowtoexplainvariouspointsinlinewiththeirpropermeaning.

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b.Dhamma-paṭisambhidā:acumenwithregardtoallmentalqualities.c.Nirutti-patisambhida:acumenwithregardtolinguisticconventions.

(Thiscanincludetheabilitytoknowthelanguagesoflivingbeingsingeneral.)

d.Paṭibhāṇa-paṭisambhidā:acumeninspeakingonthespurofthemoment,knowinghowtoansweranyquestionsoastoclearupthedoubtsofthepersonasking(liketheVenerableNagasena).

Thisendsthediscussionofthevirtuesofthefourclassesofpeople–calledarahants–whohavereachedtheultimatequality,nibbāna.Asfortheessenceofwhatitmeanstobeanarahant,though,thereisonlyonepoint–freedomfromdefilement:ThisiswhatitmeanstoattaintheDhamma,theothervirtuesbeingsimplyadornment.

ThethreelevelsofDhammawehavediscussedare,liketheBuddha,comparedtojewels:Therearemanykindsofjewelstochoosefrom,dependingonhowmuchwealth–discernment–wehave.

Allofthequalitieswehavementionedsofar,toputthembrieflysoastobeofuse,comedowntothis:Practicesoastogiverisetovirtue,concentration,anddiscernmentwithinyourself.Otherwise,youwon’thavearefugeorshelter.Apersonwithoutthequalitiesthatproviderefugeandshelterislikeapersonwithoutahome–adelinquentoravagrant–whoisboundtowandershiftlesslyabout.Suchpeoplearehollowinside,likeaclockwithoutanyworkings:Eventhoughithasafaceandhands,itcan’ttellanyonewhereitis,whattimeitis,orwhetherit’smorning,noon,ornight(i.e.,suchpeopleforgetthattheyaregoingtodie).

Peoplewhoaren’tacquaintedwiththeDhammawithinthemselvesarelikepeopleblindfrombirth:Eventhoughtheyarebornintheworldofhumanbeings,theydon’tknowthelightofthesunandmoonthatgivebrightnesstohumanbeings.Theygetnobenefitfromthelightofthesunandmoonorthelightoffire;andbeingblind,theythengoaboutproclaimingtothosewhocansee,thatthereisnosun,nomoon,andnobrightnesstotheworld.Asaresult,theymisleadthosewhoseeyesarealreadyalittlebleary.Inotherwords,somegroupssaythattheBuddha,Dhamma,andSaṅghadon’texist,thattheywereinventedtofoolthegullible.

Now,theDhammaissomethingsubtleandfine,likethefire-potential(tejas)thatexistsintheairorinvariouselementsandthat,ifwehaveenoughcommonsense,canbedrawnoutandputtouse.Butifwe’refools,wecansitstaringatabambootube[adeviceforstartingfirethatworksonthesameprincipleasthedieselengine]fromdawntoduskwithouteverseeingfireatall.AnyonewhobelievesthatthereisnoBuddha,Dhamma,orSaṅgha,noseriesofpathsor

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fruitionsleadingtonibbāna,noconsciousnessthatexperiencesdeathandrebirth,islikethefoolsittingandstaringatthebambootube.

HereIwouldliketotellastoryasanallegoryofthosewhoaren’tacquaintedwiththeDhamma.Thereoncewasamanlivinginthewoodswho,withhisfivesons,startedgrowingcropsinaclearingaboutamilefromtheirhomevillage.Hebuiltasmallshackattheclearingandwouldoftentakehissonstostaythere.Onemorninghestartedafireintheshackandtoldhissonstolookafterthefire,forhewasgoingouttohuntforfoodintheforest.‘Ifthefiregoesout,’hetoldthem,‘getsomefirefrommybambootubeandstartitupagain.’Thenhesetouttosearchforfoodtofeedhissons.

Afterhehadleft,hissonsgotsowrappedupinenjoyingtheirplaythatwhentheyfinallytookalookatthefire,theyfoundthatitwascompletelyout.Sotheyhadthefirstsongogetsomefiretostartitupagain.Thefirstsonwalkedoverandtriedknockingonthebambootubebutdidn’tseeanyfire.Sotheyhadthesecondsongetsomefirefromthetube:Heopeneditupbutdidn’tseeanyfireinside.Allhesawweretwobamboochipsbuthedidn’tknowwhattodowiththem.Sothethirdsoncameoverforalookand,sincehedidn’tseeanyfire,hetookaknifetocutthetubeinhalfbutstilldidn’tseeanyfire.Thefourthsonwentoverand,seeingthetwohalveslyingthere,shavedthemdownintothinstripstofindthefireinthembutdidn’tseeanyfireatall.

Finallythefifthsonwentovertolookforfire,butbeforehewenthesaidtohisbrothers,‘What’sthematterwithyouguysthatyoucan’tgetanyfirefromthebambootube?Whatabunchoffoolsyouare!I’llgogetitmyself.’Withthat,hewenttolookatthebambootubeandfounditsplitintostripslyinginpile.Realizingwhathisbrothershaddone,andthinking,‘Whatabunchofhare-brains,’hereachedforamortarandpestleandgroundupthebamboostripstofindthefireinthem.Bythetimeheranoutofstrength,hehadgroundthemintoapowder,buthestillhadn’tfoundanyfire.Sohesnuckofftoplaybyhimself.

Eventually,towardnoon,thefatherreturnedfromtheforestandfoundthatthefirehadgoneout.Soheaskedhissonsaboutit,andtheytoldhimhowtheyhadlookedforfireinthebambootubewithoutfindingany.‘Idiots,’hethoughtangrilytohimself,‘they’vetakenmyfire-starterandpoundedittobits.Forthat,Iwon’tfixthemanyfood.Let’emstarve!’Asaresult,theboysdidn’tgetanythingtoeattheentireday.

Thoseofuswhoaren’tacquaintedwiththebrightnessoftheDhamma–‘Dhammopadīpo’–lyingwithinus,whodon’tbelievethattheDhammahasvalueforourselvesandothers,arelackingindiscernment,liketheboyslookingforfireinthebambootube.Thuswebringaboutourownruininvariousways,wastingourlives:bornindarkness,livingindarkness,dyingindarkness,andthenreborninmoredarknessalloveragain.Eventhoughgoodnesslieswithinus,wecan’tget

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anyusefromitandsowe’llsufferforalongtimetocome,liketheboyswhoruinedtheirfather’sfire-starterandsohadtogowithoutfood.

TheDhammalieswithinus,butwedon’tlookforit.Ifwehopeforgoodness,whetheronaloworahighlevel,we’llhavetolookhere,inside,ifwearetofindwhat’strulygood.Butbeforewecanknowourselvesinthisway,wefirsthavetoknow–throughstudyandpractice–theprinciplestaughtbytheBuddha.

RecordedDhamma(pariyattidhamma)issimplyoneofthesymbolsoftheBuddha’steachings.TheimportantpointistoactualizetheDhammathroughthecompletepracticeofvirtue,concentration,anddiscernment.Thisisanessentialpartofthereligion,thepartthatformstheinnersymbolofallthosewhopracticerightlyandwell.Whetherthereligionwillbegoodorbad,whetheritwillprosperordecline,dependsonourpractice,notontherecordedDhamma,becausetherecordedDhammaismerelyasymbol.Soifweaimatgoodness,weshouldfocusondevelopingourinnerqualitythroughtheDhammaofpractice(paṭipattidhamma).AsforthemainpointofBuddhism,that’stheDhammaofattainment(paṭivedhadhamma),thetranscendentquality:nibbāna.

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III .SAṄGHAṀSARAṆAṀGACCHĀMIIgototheSaṅghaforrefuge.

ThewordSaṅgha,iftranslatedasasubstantive,referstothosewhohaveordainedandarewearingtheyellowrobe.Translatedasaquality,itreferstoallpeopleingeneralwhohavepracticedcorrectlyinlinewiththeBuddha’steachings.Membersofthemonasticorder,however,areofallsorts,andsowehavetwogroups–

A.Sammuti-saṅgha:theconventionalSaṅgha.B.Ariya-saṅgha:theNobleSaṅgha.

MembershipintheconventionalSaṅghaisattainedthroughconsentoftheOrder,inaformalceremonywithwitnesses,followingtheproceduressetoutintheVinaya.MembershipintheNobleSaṅghaisattainedwhenthequalityoftranscendence(lokuttaradhamma)appearsinone’sheartasaresultofone’sownbehaviorandpractice,withnoformalitiesofanysortwhatsoever.AllBuddhists–whetherformallyordainedornot,nomatterwhattheirgender,color,orsocialposition–canbecomemembersofthisSaṅgha.ThisistermedbeingordainedbytheDhamma,orbeingself-ordainedinawaythatcannotbefaulted.

Tospeakintermsofqualities,thequalitiesoftranscendence,stableandsure,thatappearintheheartsofthosewhopractice–leadingthemsolelytogooddestinationsandclosingoffthefourstatesofdestitution(apāya)–are,takentogether,calledtheNobleSaṅgha.

A.MembersoftheconventionalSaṅgha,withregardtothewaytheyconductthemselves,fallintofourgroups–

1.Upajīvikā:thosewhobecomeordainedsimplybecausethey’relookingforwaystomakealiving,withoutsearchingforanyhighervirtuestodevelopwithinthemselves.Theyusetheyellowrobeasameansoflivelihood,withoutanythoughtoffollowingthethreefoldtrainingofvirtue,concentration,anddiscernment.

2.Upakiḷikā:thosewhobecomeordainedwithoutanyrespectforthetraining,lookingsimplyforpastimesfortheirownenjoyment–collectingplants,playingchess,gambling,buyinglotterytickets,bettingonhorses–lookingforgaininwaysforbiddenbytheVinaya,disobeyingthewordsoftheBuddha,disregardingthevirtueshepromulgated,underminingthereligion.

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3.Upamuyuhikā:thosewhoareclose-mindedandmisguided,unwillingtotrainthemselvesinheightenedvirtue,concentration,ordiscernment.Eventhoughtheymayhavesomeeducationandknowledge,theystillkeepthemselvesclosed-minded,makingexcusesbasedontheirteachers,thetime,theplace,andtheiraccustomedbeliefsandpractices.Stuckwheretheyare,suchpeopleareunwillingtochangetheirwayssoastoaccordwiththeprinciplesoftheDhamma.

4.Upanissaraṇikā:thosewhodesirewhat’smeritoriousandskillful;whosearchforthetrueprinciplesoftheDhammaandVinaya;whosettheirheartsonstudyingwithreverenceandrespect,andconductthemselvesinlinewithwhattheyhavelearned;whoaimforthemeritandskillfulnessofferedbyBuddhism,forthepathleadingtoreleasefromsuffering;whorightlyfollowtheBuddha’steachings,i.e.–

a.Anūpavādo:Theydon’tberateothersininappropriateways.b.Anūpaghāto:Theyaren’tvindictiveorviolenttoothers.c.Pāṭimokkhecasaṁvaro:Theystaywellwithinthepreceptsof

thePāṭimokkhaanddon’tdisobeythetrainingrulesoftheVinaya–likegoodcitizens,desiredbythenation,whostaywithintheboundsofthegovernment’slaws.(Ifpeopledon’tkeepwithinthelawsoftheland,itwillleadonlytoturmoil,becausepeoplewhohavenoboundsarelikefarmerswhohavenoboundarymarkersandwhowillthusinfringeononeanother’sproperty,givingrisetoneedlessdisputesandill-feeling,servingnopurposewhatsoever.)

d.Mattaññutācabhattasmiṁ:Theyhaveasenseofmoderationinsearchingforandusingthefournecessitiesoflife.Theyunderstandhowtomakethebestuseofthings–knowingwhat’sbeneficialandwhat’sharmful,whatisandwhatisn’tofusetothebody,consideringthingscarefullybeforemakinguseofthem(inlinewiththeprinciplesofmoralityandtheBuddha’steachings).

e.Pantañcasayanāsanaṁ:Theyfavorquiet,secludedplacestostay.ToquotefromtheCanon,theseinclude:

–Araññagatovā:goingtoaforestwilderness,farfromhumansociety,freefromsocialinteraction

–Suññāgāragatovā:ortouninhabiteddwellings,inplacesfaroffthebeatentrack

–Rukkhamūlagatovā:orlivingundertheshadeofatree,inacave,orunderanoverhangingcliffface,soastoaidtheheartinattainingconcentration.

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f.Adhicittecaāyogo:Theymakeapersistenteffort,throughthepracticeofconcentration,tocleansetheheart,freeingitfromsuchhindrancesassensualdesire.

Etaṁbuddhāna-sāsanaṁ:AllofthesefactorsaretheteachingsoftheBuddhas.

NahipabbājitoparūpaghātiSamaṇohotiparaṁviheṭhayanto.

Howcanapersonwhoharmshimselfandothersbeagoodmonk?

These,thenaretheattributesoftheSaṅgha.Inbroadterms,theycomedowntotwosorts:

1.Saṅgha-nimitta:thesymbolofhavingbeenordained(themodeofdress,etc.).

2.Guṇa-sampatti:theinnerqualifications–virtueandtruth–ofthoseworthymeditatorswhoareheldtobethefieldofmeritfortheworld.

Thosewiththenecessaryresources–i.e.,discernment–willobtainagoodfield.Whateverseedtheyplantwillgiveayieldwellworththeeffortinvolved,justasanintelligentpersonwhoputshissavingsinasafenationalbankwillprotecthiscapitalfromlossandevenearnaprofit.

Justasagoodricefieldhasfourcharacteristics–thegroundislevelandeven,thedikehasawatergatethatiseasytoopenandclose,thesoilisrichinnutrients,therainfallcomesattheproperseason–inthesameway,membersoftheSaṅghawhoaretobeafieldofmeritfortheworldhavetobeendowedwiththefourfollowingqualities:

1.Theanalogyoflevel,evengroundreferstothosemonkswhoarefreefromthefourformsofpersonalbias.Whatevertheydointhought,word,anddeed,theyarefreefrom:

a.Chandāgati–i.e.,theydon’tactsolelyunderthepoweroftheirownlikesandinclinations;

b.Dosāgati–orunderthepowerofillwillorangertowardsothers;c.Mohāgati–orunderthepowerofdelusion;d.Bhayāgati–orunderthepoweroffearorapprehensionofanysort

whatsoever.Theyaimatwhatisrightandtrueastheirmajorconcern,bothinthepresenceofothersandinprivate,keepingthemselvesalwaysonaparwiththeirprinciples.

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2.Asfortheanalogyofawatergatethatiseasytoopenandclose,‘closing’referstoexercisingrestraintsothatevildoesn’tarisewithinus.Restrainthasfouraspects–

a.Pāṭimokkha-saṁvara-sīla:stayingwithintheboundsofthePāṭimokkha.

b.Indrīya-saṁvara-sīla:exercisingrestraintoveroursensesofsight,hearing,smell,taste,feeling,andideationsoastokeepthemindquiet,unagitated,andingoodorder.

c.Ājīva-parisuddhi-sīla:searchingforthenecessitiesoflife–food,clothing,shelter,andmedicine–onlyinwaysthatareproper.

d.Paccaya-paccavekkhaṇa-parisuddhi-sīla:consideringthenecessitiesoflifebeforeusingthemsoasnottousethemoutofcraving.

Toexerciserestraintinthesewaysiscalled‘closing.’‘Closing,’however,canbeunderstoodinanotherway,i.e.,exercisingrestraintsothatcorruptiondoesn’tariseinthethreeareasofourthoughts,words,anddeeds.

a.Tocloseorcontrolourdeedsmeans,inbroadterms,nottokilllivingbeingsortooppressortormenttheminanyway;nottostealthebelongingsofothers;andnottoengageinsexualmisconduct(orinthesexualact)ortogivereintoanysensualdefilements.Eventhoughsuchdefilementsmayariseintheheart,wekeepthemundercontrol.Thisiswhatitmeanstocloseourdeeds.

b.Tocloseourwordsmeansnottotelllies,eithertootherspeople’sfacesorbehindtheirbacks;nottospeakdivisively,i.e.,inawaythatwouldleadtoaneedlessfalling-outbetweenpeople;nottospeakcoarselyorabusively,notcursing,swearing,orbeingvulgar;andnottoengageinuselesschatter,sayingthingsthatareofnorealusetoourselvesorourlisteners.Tobeintentonrestrainingourselvesinthiswayiscalledclosingoffevilwordssothattheydon’thaveachancetoarise.

c.Tocloseoffevilthoughtsmeans:

–Anabhijjhā-visama-lobha:refrainingfromthegreedthatgoesaboveandbeyondoursphereandpowerstothepointwheredissatisfactiondefilesthemind.

–Abyāpāda:notstoringupfeelingsofillwilltothepointwherestrongangertakesoverandweletenvyandjealousyshow,

–Sammā-diṭṭhi:keepingourviewscorrectinlinewithrightprinciples,eliminatingwrongviewsthatarisefromthemind’sbeingcloudedanduntrained–i.e.,overpoweredbyignoranceanddelusion

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–tothepointofbelievingthatthereisnogoodorevil,andfromtheretodeeplyingrainedunskillfulmentalstates.Whenwetakecaretowardofftheseunskillfulmentalqualitiessothattheycan’tariseinourhearts,theywillgivewaytoRightView:seeingthattherereallyisgood,therereallyisevil;thatvirtue,generosity,andmeditationreallygiveresults;thatthepathsandfruitionsleadingtonibbānareallyexist.Whenweseethingsinthisway,wehaveineffectclosedoffevil,preventingitfrompenetratingourhearts,justasricefarmersclosetheirdikestopreventsaltwaterfromflowingintotheirfields.

Asfor‘opening,’itreferstopracticingthefiveformsofunselfishness–

a.Āvāsāmacchariya:notbeingpossessiveoftheplaceoverwhichwehavecontrol,suchasourtempleormonastery;notpreventinggoodpeoplefromcomingtostay.Ifpeoplearepureintheirbehaviorandabletoimpartwhatisgoodtous,weshouldgiveupourspacetomakeroomforthemsothattheycanstayincomfort.Evilpeople,however,shouldn’tbeallowedtoinfiltrateourgroup;andbadpeoplewhoarealreadyinthegroupshouldbeexpelled.Thisishowtobehavewithdiscernmentinthisarea.

b.Kulāmacchariya:notbeingpossessiveofourfamilies.Ontheexternallevel,thisreferstothefamilieswhosupportus.Wedon’tpreventthemfrommakingofferingstootherindividualsandwedon’tpreventcapableindividualsfromteachingandadvisingthem.Somemonksstandinthewayofsuchinterchanges,creatingbarrierswiththeirthoughts,words,anddeeds.Sometimesiftheirsupportersmakemeritwithotherindividuals,theyevenmakereprisals,suchasrefusingtoallowthatfamilytomakemeritwiththeirowngroupsorfactions.Theseunskillfulattitudesshouldn’tbeallowedtoariseinourhearts.

Thisisontheexternallevel.Ontheinternallevel,beingpossessiveofour‘family’referstotheheart’s

attachmenttosensationsandmentalacts,whichformthefamilylineofunawakenedpeople.WeshouldabandonthisattachmentsothatwecanenterthelineageoftheNobleOnes.

c.Lābhāmacchariya:notbeingpossessiveofthematerialgainswehaveattainedthroughpropermeans,notregardingthemasbeingourown.Materialgains,asclassifiedbytheVinaya,areoffoursorts:food,clothing,shelter(lodgingsandtheitemsusedinthem,suchasfurniture,matting,etc.),andmedicine.Weshouldseethatwhenpeoplepresentuswithofferingsofthissort,theyhaveabandonedanenemy–theirownstinginessandselfishness–andhavegainedinmeritandskillfulnessthroughthepoweroftheirsacrifice.Anyonewhoreceivessuchanofferingandclingstoitasreallybeinghisownislikeapersonwho

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collectscoconutpulporsugarcanepulpfromwhichothershavealreadysqueezedanddrunkthejuice.Forthisreason,peopleofwisdomanddiscernmentaren’tpossessiveoftheirbelongingsanddon’treallyseethemastheirown..Theyarealwayswillingtorelinquishandsharetheirgains–inproportiontotheamounttheyhavereceived–sothatotherscanmakeuseofthem.

Thisisexternalrelinquishment.Asforinternalrelinquishment:Whereasweonceateasweliked,manytimesaday,wenoweatless,onlyonemealaday.Weuseonlyonesetofrobes.Werelinquishourcomfortablelodgingsandundertaketheasceticpracticeoflivingintheforestorundertheshadeofatree.Ifwebecomeill,wesearchformedicineandtreatourdiseasewithmoderation,inawaythatdoesn’tcreateburdensforothers.Inotherwords,werelinquishourselvesasanofferingtothereligionbyputtingitintopractice.Thisisclassedastheinternalrelinquishmentofmaterialgainthroughthepowerofourpracticeandconduct.

d.Vaṇṇāmacchariya:notbeingpossessiveofour‘color’(vaṇṇa).‘Vaṇṇa,’here,hasbeeninterpretedintwosenses.Inonesense,itreferstosocialcasteorclass.Forexample,therulingclass,thereligiouselite,propertyowners,andlaborersareheldtobeunequalinstatus,andthemembersofonegroupareunwillingtoletothergroupsmixwiththeirs.Ifsuchmixingoccurs,theyregarditassomethingbaseanddisgracefulandsotheycontinuallyputupbarrierstopreventitfromhappening.Inthissense,wecaninferthatweshouldn’tmakedistinctionsbasedonfaction,nationality,color,orrace,becausetheBuddhataughtthataperson’sworthcomesnotfromhisorherbirth,butfromthegoodnessofhisorherownactions;or,aswesay,‘Thosewhodogoodwillmeetwithgood,thosewhodoevilwillmeetwithevil.’Forexample,weatpresentworshipandrespecttheBuddhaeventhoughhewasn’tThaiasweare.Werespecthimthroughthepowerofhisgoodness.Ifweweretobeclose-mindedandnationalistic,weThai’swouldn’thaveanyreligiontoworshipatallasidefromthereligionofspiritsandghosts.

Thesecondsenseof‘vaṇṇa’referstothecomplexionofourskin.This,too,weclingto,unwillingtosacrificeitforwhatismeritoriousandskillful.Wehesitatetoobservetheprecepts,tomeditate,ortoundertaketheasceticpracticesforfearthatwe’llspoilourlooksandcomplexion.

e.Dhammāmacchariya:notbeingpossessiveoftheBuddha’steachingswehavelearned.Possessivenessinthiscasecanmeannotwantingtoteachunlesswearereimbursed,notwantingtopreachunlessthereisanoffering,orcomplainingiftheofferingissmall.

Onanotherlevel,beingpossessiveofthedhammacanrefertoholdingontotheunskillfulqualities(akusala-dhamma)withinus;beingunwillingtoridourselvesofsuchevilsasgreed,anger,delusion,pride,conceit,oranyoftheotherfermentationsofdefilement;clingingtothesethingswithoutsearchingforthetechniques,calledthePath,forrelinquishingthem,i.e.:

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–thepreceptsofthePāṭimokkhathat,ifweobservethemcarefully,caneliminatethecommondefilementsarisingthroughourwordsanddeeds;

–thepracticeofconcentrationthat,whendevelopedinourhearts,caneliminateintermediatedefilements,i.e.,suchhindrancesassensualdesire;

–thediscernmentthat,whenitariseswithinus,caneliminatesuchsubtledefilementsfromourheartsasavijjā–mentaldarkness;taṇhā–craving;andupādāna–clingingtofalseassumptionsthatdefilethemind.

Whenwedevelopthesefiveformsofunselfishness,wecanbeclassedasopen–andoureyeswillbeopentoperceivingthehighestquality,thetranscendent.

3.Theanalogyofsoilrichinnutrientsreferstoourputtingfourqualitiesintopractice–

a.Mettā:goodwill,friendliness,hopingforourownhappinessandwell-being,andforthatofallotherlivingbeings.

b.Karuṇā:compassionforourselvesandothers,whichinducesustobehelpfulinvariousways.

c.Muditā:appreciationforourselvesforhavingcultivatedgoodness;appreciation(notfeelingjealousy)forthegoodnesscultivatedbyothers.

d.Upekkhā:equanimityincasesbeyondourcontrol.Forinstance,whendeathhascometoapersonweknow,weseethatit’sbeyondourhelpandsowekeepourheartsneutral,notallowingfeelingsofsadnessorgladnesstoarise.

Forthesefourqualitiestoariseinfullymatureform,theyhavetoappearinourthoughts,words,anddeeds.Whateverwemaydointhought,word,ordeedshouldnotbedonethroughthepowerofanger.Weshouldregardangerasanogre–andwhenangertakesover,ourbodybecomesanogre’stool:hisbludgeon.Toseethedrawbacksofangerinthiswaycangiverisetogoodwillinthought,word,anddeed,extendingwithoutpartialitytoallpeopleandlivingbeingsthroughouttheworld.

Evenwithourenemiesweshouldtrytodevelopthesesamethoughtsofgoodwill,bylookingfortheirgoodside,inonewayoranother,insteadoflookingjustattheirbadside,whichcancausehatredtoinvadeandconsumeourhearts.Angerisafirethatcan’tburnotherpeople;itburnsonlyourselves.Thisiswhyweshoulddevelopgoodwillwithinourhearts.Thepowerofgoodwillbringsgoodtoeveryone–justasfoodthatcontainsthenutrientsneededbypeoplebringshealthandcontentmenttoallwhoeatit;orasfertilizerwiththepropernutrientscancauseplantsandtreestogrow,flower,givefruit,andsobeofusetopeopleandotherlivingbeings.Goodwillisthusaformofgoodnessthatcanbeclassedasa

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nutrient.(Goodwilliswhatcoolsthefeversoftheworld.)

4.Theanalogyofseasonablerainreferstoourestablishingourselvesinthefourbasesofsuccess(iddhipāda)–

a.Chanda:feelingaloveandanaffinityforgoodnessandvirtueasmuchasforlife,ormore.

b.Viriya:beingpersistent,audacious,andperseveringincultivatinggoodnesswithinourselves.

c.Citta:beingintentonwhateverwesetabouttodo.d.Vimaṁsā:usingappropriateattention,beingdiscriminatingand

circumspectatalltimesinwhateverwesetabouttodo.

Thesefourqualitiescanleadtotwokindsofsuccess:iddhiriddhi–successthroughthepowerofthought;andpuññariddhi–successthatcomesonitsown.Bothoftheseformsofsuccess,ontheleveloftheworldortheDhamma,havetobebasedonthefourqualitiesmentionedabove.Thesefourqualitiesarelikepreservatives:Whoeverissaturatedwiththemwon’tgosourorstale.Andwhenwe’refreefromgoingstale,ourworkisboundnottostagnateandsoissuretosucceed.

Anothercomparison:Thesefourqualitiesaresacca-kamma–actionsthatgiverisetotruth,achievingourpurposes.Thosewhobringthesequalitiesintothemselveswillbecometruepeople.Truthcanbecomparedtosalt:Ifwetrytokeepfood,likevegetablesorfish,withoutsaltingit,itsoonturnsrottenandwormy,makingitunfitforhumanconsumption.Butifwesaltit,itcankeepforalongtime.AgoodexampleofthisisourLordBuddha,whoseactionsgaverisetotruthandwhothuswasabletoestablishthereligionsoastobenefitpeopleatlarge.Eventhebodyheleftbehindstillservesapurposeforhumananddivinebeings.Forinstance,hisbones,whichhavebecomerelics,arestillwithuseventhoughhegainedtotalnibbānaalongtimeago.Asforhisteachings,theyhavelastedformorethan2,500years.Andhehimselfisdeathless,i.e.,hehasenteredtotalnibbāna.Allofthiswasachievedbymeansoftruth,i.e.,thefourbasesofsuccess.

Thoseofuswhohavenotruth,though,arelikeunsaltedfishormeat,andareboundtogowormy.Theworms,here,refertoourvariousdefilementsandareofthreemainspecies:Thefirstspeciesiscomposedofpassion,aversion,anddelusion;thesefeedonusfromourfeettoourwaists.Thesecondspecies–sensualdesire,ill-will,sloth&torpor,restlessness&anxiety,anduncertainty–latchonandboreintousfromourwaiststoournecks.Andthethirdspecies–thefermentationsofsensuality,statesofbecoming,views,andignorance(cloudy,unclearknowledge)–eatsusupwhole:ears,eyes,nose,mouth,body,andmind.

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Whoeverisallworm-eatenlikethisisclassedasapersongonerottenandstale,whohasn’treachedanyqualitiesofsubstance.Andforthisreason,thebonesofsuchapersonafterdeatharenomatchforthebonesofchickensandpigs,fornoonewantsthem.Ifthebonesandmeatofsuchapersonwereputupforsale,noonewouldbuy.Andfurthermore,suchapersonwillhavetocomebackasanangrydemon,lollingitstongueandrollingitseyes,tofrightenitschildrenandgrandchildren.

Sowhoeverdevelopsthefourqualitiesmentionedabovewillreachdeathlessness–amata-dhamma–whichislikeacrystallineshowerthatcomesfromdistillingawayallimpurities,justasrainwater,whichisdistilledfromthesea,risesintotheairandfallsbackontheearth,nourishingthegrasses,crops,andtrees,givingrefreshmenttopeopleandotherlivingbeings.

These,then,aresomeofthecharacteristicsofthosewhoformthefieldofmeritfortheworldbothonthemundaneandonthetranscendentlevels,whoconductthemselvesrightlyinkeepingwiththephraseinthechantofthevirtuesoftheSaṅgha:

PuññakkhettaṁlokassātiThefieldofmeritfortheworld.

NowwewilldiscussthechantofthevirtuesoftheSaṅghafurtherasapathtopractice,becausethevirtuesoftheSaṅghaareopentoallBuddhistsingeneral,withoutexcludinganyindividual,race,orsocialclassatall.WhoeverputstheseprinciplesintopracticeiscapableofbecomingamemberoftheNobleSaṅghawithintheheart,withouthavingtogothroughtheformalitiesoftheVinaya.Inotherwords,thisisacommunityandastateofworthinessintheareaoftheDhammaopentoallwhoputthefollowingprinciplesintopractice–

1.Supaṭipanno:beingapersonwhoseconductisgood.‘Goodconduct’referstosevenprinciples–

a.Weshouldgatherfrequently–forthedailychantingservices,toheartheDhammaexplained,toseekoutwisepeople,andtojoinwhole-heartedlyintheworkofthegroup.Thisisexternalgathering.Whatisreallyimportant,though,isinternalgathering,i.e.,collectingthemindinconcentration,whichisthegatheringpointofallthatisgoodandformsthebasicskillforbringingthefactorsofthePathtogether(magga-samaṅgī).

b.Whenameetingofthegroupdisperses,weshouldalldisperseatthesametimeandnotactatvariancewiththegroup.Ontheinternallevel,weshouldallasagroupdisperseevilfromourthoughts,words,anddeeds.

c.Weshouldneitherestablishnewrulesthatwerenotestablishedbythe

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Buddhanorabandonthosethatwere.Forexample,don’tmakeapracticeofdoingthingstheBuddhadeclaredtobeworthless,evil,orwrong;developwithinyourselfthethingshetaughttobegood,right,andworthwhile.

d.Berespectfulofyourelders,parents,teachers,etc.e.Whateveryoudointhought,word,ordeed,don’tactunderthe

influenceofcraving,anger,ordelusion.f.Makeapointofsearchingoutvirtuouspeople.g.Takepleasureinsolitude.

Thisiswhatismeantbygoodconduct.

2.Uju-paṭipanno:beingapersonwhoseconductisstraightforward,firmlyestablishedinthethreefoldtraining–virtue,concentration,anddiscernment–whichleadsstraighttonibbāna;beingfairandjust,unswayedbyanyofthefourformsofpersonalbias.Thisiswhatismeantbystraightforwardconduct.

3.Ñāya-paṭipanno:beingapersonwhoseconductleadstohigherknowledge.Thisreferstofollowingfifteenprocedures(caraṇa-dhamma)–

a.Pāṭimokkha-saṁvara:keepingrestrainedwithinthepreceptsofthePāṭimokkha,respectingthetrainingrulesoftheVinaya.(Forlaypeople,thismeansobservingthefiveoreightprecepts.)

b.Indrīya-saṁvara:keepingwatchoveryoursensesofsight,hearing,smell,taste,feeling,andideationsoastokeepthemindproperlycollectedandatpeace.

c.Bhojanemattaññutā:knowingmoderationintherequisitesoflife,i.e.,eatingonlyjustenoughfood.

d.Jāgariyānuyoga:beingpersistentincleansingthemindsothatitispureandbright,notallowinglapsesinmindfulnessoralertnesstooccur.

e.Saddhā:conviction,i.e.,beingconvincedofthetruthofgoodandevil,ofthepathsandtheirfruitions;havingconvictioninpeoplewhomeritit.

f.Hiri:feelingshameatthethoughtofdoingevil,notdoingevileitherinpublicorinprivate.

g.Ottappa:havingasenseofcompunctionatthethoughtofdoingevil.h.Bahu-sacca:beingwell-educatedandalwayswillingtolistenand

learn.i.Viriya:beingpersistent,unflagging,andcourageousinperforming

yourduties.j.Sati:beingmindfulbeforedoinganythinginthought,word,ordeed.k.Paññā:developingdiscernmentastowhatshouldandshouldnotbe

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done,astowhatisandisn’tbeneficial.l.Paṭhama-jhāna:thefirstjhāna,composedoffivefactors–directed

thought,evaluation,rapture,pleasure,andsinglenessofpreoccupation.(Jhānameanstobeabsorbedinorfocusedonasingleobjectorpreoccupation,aswhenwedealwiththebreath.)

m.Dutiya-jhāna:thesecondjhāna,composedofthreefactors–rapture,pleasure,andsinglenessofpreoccupation.

n.Tatiya-jhāna:thethirdjhāna,composedoftwofactors–pleasureandsinglenessofpreoccupation.

o.Catuttha-jhāna:thefourthjhāna,composedoftwofactors–equanimityandpuremindfulness,whichisthesinglepreoccupationofyourconcentration.

Thisiswhatismeantbyconductleadingtohigherknowledge.

Herewewilldiscusshowtogiverisetothefirstjhāna.

Directedthought:Thinkofthebreathuntilyoucanrecognizeitbothasitcomesinandasitgoesout.

Singlenessofpreoccupation:Letthemindbecomeone,atrestwiththebreath,notstrayingawaytootherobjects.Watchoveryourthoughtssothattheydealonlywiththebreathuntilthebreathbecomescomfortable.

Evaluation:Focusexclusivelyonissuesconnectedwiththebreathandacquaintyourselfwithhowtoletthiscomfortablebreath-sensationspreadandco-ordinatewiththeotherbreath-sensationsinthebody.Letthesebreath-sensationsspreaduntiltheyallmerge.Oncethebodyhasbenefitedfromthebreath,feelingsofpainwillgrowcalm.Thebodywillbefilledwithgoodbreathenergy.

Forjhānatoarise,thesethreefactorshavetobebroughttobearonthesamebreathsensation.Thisbreathsensationcanleadallthewaytothefourthjhāna,thelevelofrefinementdependingontheactoffocusingthroughthepowerofmindfulness:Sometimesthefocusisbroad,sometimesnarrow,inaccordancewiththedifferentfactorsinthedifferentjhānas.Buttobereallybeneficial,youshouldletthebreathspreadasbroadlyaspossible,beingconstantlyawarethroughoutthebodyofthevariousaspectsofthebreath.Youwillthengetexcellentresultsfromyourpracticeofjhāna.Youmightevengainliberatinginsightonthislevel,becausethefirstjhānaiswhatconstitutesthresholdconcentration(upacārasamadhi).

Ifyouwanttogoontofixedpenetration(appanāsamadhi),youshouldkeeppracticingthisleveluntilyouareadept,i.e.,adeptatfixingthemindonasingleobjectandkeepingitthere,adeptatadjustingandexpandingtheobject,andadept

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atstayingfirmlyinplace.Whenyouwantyourconcentrationtohaveenergy,makethebreathlightandrefined–butkeepyourmindfulnessbroad.Otherwise,themindmightgointoarūpajhāna,whereithasnosenseoftheformofthebody;oryoumightsitabsolutelystill,withoutanyawarenessofthebodyatall,whilethemindpaysattentiontoanotherarea,suchassimpleawareness,completelydisregardingthebodyorsittingunconscious,likealog.Thisisbāhira-jhāna,concentrationoutsideoftheBuddha’steachings,incapableofgivingrisetoliberatinginsight.

Sowhenyoubegin,youshoulddevelopthethreeabove-mentionedfactorsasmuchaspossible,andthemindwillthenbeabletogoontothesecondjhāna.Whenyoufixthemindonthebreathrepeatedlyusingthesethreebeginningfactors,theygiverisetotwomorefactors:

Rapture:asenseoffullnessandrefreshmentofbodyandmind,goingstraighttotheheart,independentofallelse.

Pleasure:asenseofeasearisingfromthebody’sbeingstillandundisturbed(kāya-passaddhi),andfromthemind’sbeingatrestonitsown,placid,serene,andundistracted(citta-passaddhi).

Thefactorsofthefirstjhāna,then,areoftwosorts:causeandresult.Thecausesaredirectedthought,evaluation,andsinglenessofpreoccupation;theresults,raptureandpleasure.

Asforthesecondjhāna,withitsthreefactorsofrapture,pleasure,andsinglenessofpreoccupation:Thisreferstothestateofmindthathastastedtheresultscomingfromthefirstjhāna.Thesenseoffullnessbecomesmorepowerful,asdoesthesenseofpleasure,allowingthemindtoabandonitsthinkingandevaluating,sothatthesinglenessofthepreoccupationtakestheleadfromhereonin.Makethemindstillintherefinedsenseofthebreath.Bodyandmindarefullandatease;themindismorefirmlyimplantedinitsobjectthanbefore.Afterawhile,asyoukeepfocusingin,thesenseoffullnessandpleasurebeginstoexpandandcontract.Focustheminddowntoamorerefinedlevelandyouwillenterthethirdjhāna.

Thethirdjhānahastwofactors–pleasureandsinglenessofpreoccupation:Themindissolitary;thebody,solitaryandstill.Thebreathisrefinedandbroad,withawhiteglowlikecotton-woolthroughoutthebody,stillingallpainfulfeelingsinbodyandmind.Notasinglehindrance(nīvaraṇa)arisestointerfere.Thefourproperties–earth,water,fire,andwind–areatpeacewithoneanotherineverypart.Youcouldalmostsaythatthey’repurethroughouttheentirebody.Themindiscompletelystill–steady,solid,andsure–reachingonenessinasolitarysenseofease.Bodyandmindareinsolitude.Evenifyou’rewithagroupofpeople,youfeelasifyouwerealone.Themindisstrong,expansive,andlarge.

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Mindfulnessisexpansive–spreadingthroughoutthebody,focusedexclusivelyonthepresent,notaffectedbyanyperceptionsofpastorfuture.Thebreathgivesrisetoanenergythatispurewhite.Themindhaspower.Thefocusisstrong,andthelightbrilliant.Energyisstrong,sothatyouarenolongerconcernedwithyoursenseofpleasure,whichdilatessomewhat.Thiscausesthemindtofocusonintothefourthjhāna.

Thefourthjhānahastwofactors–equanimityandsinglenessofpreoccupation(ormindfulness).Thebreathenergyisstill,withnoripplesorgaps.Thepropertiesofthebodyareundisturbed.Asforthemind,it’sundisturbedwithregardtoallthreetimeperiods:uninvolvedwiththepast,uninvolvedwiththefuture,undisturbedbythepresent.Whenthemindstayswiththisundisturbedsenseofequanimity,thisisthetruemeaningof‘singlenessofpreoccupation.’Thebreathisatpeace,thebodyatpeaceineverypart.Thereisnoneedtousethein-and-outbreath.Thebreathenergyhasreachedsaturationpoint.

Thefourproperties(dhātu)areequal,allwiththesamecharacteristics.Themindiscompletelyatpeace,withabrilliancestreaminginalldirections.Thebrillianceofthebreathatpeacereachesfullstrength.Thebrillianceofthemindarisesfromthepowerofmindfulnessfocusedonallfourofthegreatframesofreference:body,feelings,mind,andmentalqualities.Thequestionoftheirbeingfourdoesn’tarise,forinthismentalmomenttheycoalesceinperfectunity.Thebrillianceofthemindandofthebody,whicharisesfromthepoweroftheirsolitarystillness,shinesasjāgariyānuyoga,thepurifyinginnerfire(tapas)thatcandispeldarknessthoroughly.Thebrightlightofthemindreachesfullstrength.Thepurityofthedifferentpartsofthebreathenergykeepstheotherpropertiesingoodorder.Thebodyiscompletelyatpeace,likeafactoryatrest.Inotherwords,youdon’thavetousethein-and-outbreath.Thebodydevelopspotency;themind,resilientpower.Whenthesereachsaturationpoint,ifyouthenwanttogiverisetoknowledge,shiftyourawarenesssothatitdilatesslightly,andtheimportantskillsthatarisefromthepowerofthemind–suchastheEightSkills–willappear,i.e.:

1.Vipassanā-ñāṇa:clearinsightintotheproperties,aggregates,andsensemedia.

2.Manomayiddhi:theabilitytoachieveone’saimsthroughthepowerofthought.

3.Iddhividhī:theabilitytodisplayavarietyofsupra-normalpowers.4.Dibba-sota:clairaudience,theabilitytohearfardistantsounds.5.Cetopariya-ñāṇa:theabilitytoknowthementalstatesofother

people.6.Pubbe-nivāsānussati-ñāṇa:theabilitytorememberpastlives.(Thisis

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abasisforprovingwhetherdeathisfollowedbyannihilationorrebirth,andwhetherornottherereallyareotherlevelsofexistence.)

7.Dibba-cakkhu:clairvoyance,theinnereyethatarisesfromthepowerofthemind,relyingtosomeextentontheopticnerves.

8.Āsavakkhaya-ñāṇa:knowinghowtoeliminatethefermentationsofdefilementastheyrelatetoyourvariousformsofknowledge.

Ifyouwanttogiverisetosupernormalpowers,formulateanintentionatthatpoint,anditwillappearopenly,sothatordinarypeoplewillbeabletoseeit.

Bothoftheseaspects–knowledgeandpower–canleadtomasteryontheleveloftheworldandoftheDhamma.Thepropertiesinthebodyacquirepotency;themindbecomesapotentcenterofconsciousness.Thisisthescienceofthemindonanadvancedlevel,givingrisetoanadvancedformofBuddhistlearning:lokavidū,wide-rangingknowledgeofthecosmos.

Todevelopthefactorsdiscussedhereistowarrantthename,ñāya-paṭipanno,onewhoseconductleadstohigherknowledge.

(Themomentinwhichtheenemiesofthebody–impureproperties–disbandanddisappearistermedsaṅkhata-lakkhaṇa-nirodha,conditioneddisbanding.Whentheenemiesofthemind–i.e.,thefivehindrances–disappearcompletely,leavingthemindradiantandclear,thatistermedbhujissaka-nirodha,disbandinginastateofdependency.)

4.Sāmīci-paṭipanno:beingapersonwhoseconductismasterful.Thisreferstoourconductindevelopingtwoqualities:tranquilityandinsight.

a.Thepracticeoftranquilitymeansstillingthemindinasinglepreoccupation,freefromthefivehindrances,soastoattainthefourlevelsofrūpa-jhāna.

b.Thepracticeofinsightmeansseeingclearlyandtrulyintothenatureofallfabrications(saṅkhāra),e.g.,seeingthattheyareinconstant,stressful,andnot-self;gainingdiscernmentthatseesdistinctlyintermsofthefournobletruths;seeingfabricationsfrombothsides,i.e.,thesidethatisinconstant,stressful,andnot-self,andthesidethatisconstant,pleasant,andself;givingrisetothepurityofknowledgeandvisiontermedgotarabhū-ñāṇa,escapingfromtheassumptionthatthingsareeitherconstantorinconstant;knowingboththesidethatarisesanddisbands,aswellasthesidethatdoesn’tariseanddoesn’tdisband,withoutmakingassumptionsaboutorbeingattachedtoeitherside.Theories,views,andconceitsdisappear.Theminddoesn’tfastenontoanythingatall:past,present,orfuture.Thisistermedasesa-virāga-nirodha,utterdisbandinganddispassion.Thisisthewayofinsight.

Insight,analyzedindetailintermsoftheDhammainlinewiththeconventions

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ofthesagesofthepast,meansknowledgeofthefournobletruths:

–Dukkha:mentalandphysicalstress,theresultofbeingovercomebythepowerofbirth,aging,illness,death,anddefilement.

–Samudaya:thecauseofstress–i.e.,taṇhā,cravingorthirst–whichincludeskāma-taṇhā,insatiablecravingforsensualpleasures;bhava-taṇhā,thedesiretobeorhavecertainstatesofbecoming;andvibhava-taṇhā,thedesirenottobeorhavecertainstatesofbecoming.

–Nirodha:thedisbandingofstress;theextinguishingofthefiresofdefilement.

–Magga:thepathofpracticethatputsanendtocraving,thecauseofstress.

Allfourofthesenobletruthsalreadyexistintheworld,butordinarilyarehardtoperceivebecausetheyshowusonlytheirimagesorreflections.Onthislevel,wecan’tyetseethemforwhattheyreallyare.ButfortheBuddhatoknowthem,hehadtostartoutwiththereflectionsthatappear,beforehewasabletotracethembacktotherealthing.Thisiswhytheyaretermednobletruths:Theyarethepossessionsofnoblepeople;onlythosewhosearchandexplorecanknowthem.Thus,thenobletruthshavetwoaspects:theirfirstaspect,whichisthewaytheyarefoundintheexperienceofordinarypeopleingeneral;andtheirsecondaspect,whichismoresubtleandcanbeknownonlybypeopleofwisdomwhoexploreintheareaoftheheartandmind.

AnexampleofthefourTruthsontheordinarylevel,asexperiencedbyordinarypeople:Physicaldiscomfort,suchasillnessordisease,canbecalledthetruthofstress.Knowingenoughtobuytherightmedicine,orbeingadoctorwhoknowsthemedicineforcuringthatparticularkindofdisease,isthetruthofthepath.Asthesymptomsofthediseasedisbandanddisappear,thatistermedconditioneddisbanding.Whenthediseaseiscured,thatisthetruthofdisbanding.If,however,wesufferfromadisease,suchasawound,butdon’tknowhowtotreatit–simplywantingittohealandusingwhatevermedicinewecanlayourhandson,withoutanyknowledge(thisistermedcravingandignorance)–thewoundwillonlyworsen,forthemedicinewetakeisn’trightforthedisease.Thisisthetruthofthecauseofstress.

Ifwewanttogodeeperthantheordinarylevel,wehavetopracticecorrectlyinlinewiththewayofthePath,developingourvirtue,concentration,anddiscernment,beforewewillbeabletoperceivethefourTruthsonthenoblelevel.

TheheartwoodoressenceoftheDhamma,byitsnature,liesmixedwithitsouterbark.Ifwedon’thavetherightknowledgeandskill,wewon’tgetverymuchusefromtheDhamma.Whateverbenefitswedogetwillbeonlyonthemundane

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level.Wecanmakeacomparisonwithdiamondorgoldoreburiedintheground:Ifapersondoesn’thaveenoughknowledgetoextracttheore,hewillgetonlythetracesthatcomeflowingoutinspringwaterorthatadheretorocksalongthesurfaceoftheground.Thesewillearnhimonlyameagerprofit,whichwon’tbeenoughtoinsurehislivelihood.Apersonwithknowledgeandskill,though,canusethegoldtoinsurehislivelihoodwithouthavingtosearchforanyotheroccupations,buthe’llhavetofollowthetracesdownintotheearthuntilhemeetswiththerealthing,i.e.thegenuineore.Evenjustasinglehunk–ifit’slargeandofhighquality,weighingaton–willenablehimtorestsecurefortherestofhislife.Inthesameway,thosewhoarewiseinBuddhismseestressasanobletreasureandsogodiggingdownintostress;theyseethecauseofstressasanobletreasureandsodigdownintoit;theyseethePathasanobletreasure;theyseedisbandingandnibbānaasnobletreasuresandsodigondownuntiltheymeetwiththegenuineore.Onlythencantheybecallednoblesages.

Thoseofuswhoaredauntlessenoughtounearthourinnerresourcesinthiswaywillbeabletousethoseresourcestoprotectourselvesthroughouttime,gainingreleasefromthecycleofrebirth,thejailforimprisoningfoolishandignorantpeople.Wewholiketoexploreingeneralshouldbegladthatwe’vecomeacrossagoodminewithgenuineorewhosetracesliescatteredaboutforustosee.Ifwedon’tdisregardthethingswesee,we’llmeetthefourTruthsmentionedabove.

Ifweweretosummarizethefournobletruthsbriefly,wecoulddosoasfollows:Theobjectsorpreoccupationsofthemindthatariseanddisappeararethetruthofstress.Thementalactthatdeludedlyentersintoandtakespossessionofthoseobjectsisthetruthofthecauseofstress.ThementalactthatfocusesinonthoseobjectsandexaminesthemastheyariseanddisappearisthetruthofthePath;andthementalactthatletsgoofthoseobjectsastheyariseanddisappearisthetruthofdisbanding,orrelease–i.e.,thatwhichknowstherealitythatdoesn’tariseanddoesn’tdisappear.

These,then,arethefournobletruths.ThosewhoseethesefourTruthsdirectlyforthemselveswillgiverisetothenoblepathandfruitiontermed‘stream-entry.’Suchpeopleareafieldofmeritfortheworld:worthyofrespect,worthyofwelcome,worthyofofferingsandveneration.

WhoeverpossessesthequalitiesmentionedherequalifiesrightlyasamemberoftheSaṅghainlinewiththeDhammaandVinayataughtbytheBuddha,andmaybecalled,sāmīci-paṭipanno,onewhoseconductismasterful,reachingtheapexofthemundanelevelandbecomingtranscendent.

B.Nowwewilldiscussthesecondmainheading,theNobleSaṅgha,thefamilyoftheNobleOnes,whichmaybejoinedbyvirtueofhavingdevelopedone’sinner

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qualities,withnoneedtogothroughtheformalitiesoftheVinaya.TheNobleSaṅgha,liketheconventionalSaṅgha,iscomposedoffourgroups:

1.Stream-enterers:thosewhohavereachedthebeginningstageofthecurrentleadingtonibbāna.Atmosttheywillhavetoberebornonlysevenmoretimes.TheyhavedevelopedenoughtranquilityandinsightforthePathtoconvergeinasinglementalinstant,enablingthemtogaintrueinsightintoallphenomena–mundaneandtranscendent–astheyreallyare.Whentheyseeinthisway,theyhavecutthreeofthefetters(saṅyojana)thatkeeplivingbeingsunderthespelloftheworld.Thefetterstheyhavecutabsolutelyare–

a.Sakkāya-diṭṭhi:theviewthatthebody–togetherwithitsproperties,aggregates,andsensemedia–belongstotheself.Stream-enterers,unlikeordinaryrun-of-the-millpeople,don’tholdthatthesethingsaretheselforbelongtotheself.Theyseethemsimplyascommonproperty–thatwedidn’tbringthemwhenwecameandwon’ttakethemwhenwego–andthattheyarisesimplythroughkamma.

b.Vicikicchā:doubtanduncertaintyaboutthepracticesoneisfollowing.Stream-enterershavenosuchdoubts,becausetheyhavereachedthequalityattainedbytheBuddha.

c.Sīlabbata-parāmāsa:attachmenttocustomsortraditionsthatareheldtobegoodinthiswayorthat.Stream-enterersarenotattachedtoanyexternalpracticesdealingwithactionsormanners.

Thesethreefetters,stream-enterershavecutabsolutely,onceandforall.Theyhaveattainedthenoblequalityofhavingclosedoffcompletelythefourstatesofdeprivation.Inotherwords,theyaredestinedneveragaintobeborninhell,ontheleveloftheangrydemons,thelevelofthehungryghosts,orthelevelofcommonanimals.Thisiswhatitmeanstocloseoffallfourstatesofdeprivation.

2.Once-returners:thosewhohavegainedthesecondlevelofAwakening,whowillattainnibbānaafterbeingbornoncemoreintheworld.Once-returnershavecutthreefetters,likestream-enterers,buthavealsoreducedtheamountofdesire,anger,anddelusionintheirhearts.(Theyknowhowtokeepthemindwithinbounds.)

3.Non-returners:thosewhohaveawakenedtothethirdlevelandwhowillneveragainreturntothehumanworld.AftertheydietheywillbebornintheBrahmāworldsonthelevelsofthePureAbodes,theretoattainnibbāna.Theyhaveabsolutelyabandonedfiveofthefetters–

a.Sakkāya-diṭṭhi.

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b.Vicikicchā.c.Sīlabbata-parāmāsa.d.Kāma-rāga:passionanddelightcausedbythepowerofsensual

desiresandsensualobjects.e.Paṭigha:irritationanddispleasurecausedbythepowerofanger.

4.Arahants:thosewhohaveawakenedtotheultimatelevelofthefournobletruthsandhavereachedthequalityofdeathlessness,freefromallthefermentationsofdefilement;whoseignorance,craving,attachments,andkammahaveended.Arahantshaveabandonedtheirfettersbymeansofthefactorsofthehighestofthenoblepaths.Thefetterstheyhaveabandonedareten:

a.Sakkāya-diṭṭhi.b.Vicikicchā.c.Sīlabbata-parāmāsa.d.Kāma-rāga.e.Paṭigha.f.Rūpa-rāga:passionforthesenseofformthatcanactastheobjectof

rūpajhāna.g.Arūpa-rāga:passionforformlessphenomena,suchasthefeelingof

pleasurethatcomesfromseclusion.h.Māna:conceivingorconstruingoneselftobethisorthat.i.Uddhacca:restlessnessanddistraction,beingcarriedawaywithone’s

thoughts.Thethoughtsonthisleveldealwiththeactivityofdiscernment,whichissomethinggood,buttheygooutofbounds.

j.Avijjā:ignorance,i.e.,notrecognizingstress,itscause,itsdisbanding,andthepathtoitsdisbanding–inshort,notbeingacquaintedwiththefabricatedphenomena(saṅkhatadhamma)thatexistwithineachofus;notbeingacquaintedwiththeunfabricated(asaṅkhatadhamma),whichisagenuineproperty,existingnaturally.This,briefly,iswhatavijjāmeans.

Anothermeaningforavijjāisnotbeingacquaintedwiththewayweare–e.g.,notrecognizingourperceptionsofthepastandthusbecomingimmersedinthem;notrecognizingourperceptionsofthefuture;notrecognizingthepresent,whichistheimportantaspectofallphysicalandmentalphenomena.Thus,delusionwithregardtoallthreetimeperiodsiscalledavijjā:counterfeitknowledge,fallingshortofthefourgenuineTruths.

Thesetenfetters,arahants–bothmenandwomen–havecutabsolutely,freeingthemselvesfromeverysortofbondordomination,sothattheirheartsare

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brilliantanddazzling,likethefullmoonunobscuredbyclouds.Thisissāmīci-paṭipanno–onewhoseconductismasterful–onthetranscendentlevel.

ThefourgroupsmentionedherearetermedtheAriyaSaṅgha,theNobleCommunity,whichcanbefoundonlyinBuddhism.Therefore,allBuddhistswhodailypayhomagetotheSaṅghashouldmakethemselvesawareofwhattheSaṅghais,ofhowgenuineorcounterfeitthemembersoftheSaṅghaare.Otherwise,ourrespectwillbeblindandmisguided,ignorantofwhattheBuddhaislike,whattheDhammaislike,andwhattheSaṅghaislike.Weshoulduseourjudgmentandreasontobeselectivesothatwecanhelponeanotherlookafterthestateofthereligion,bringingitintoproperlinewiththeprinciplesoftheBuddha’steachings.

TheSaṅghacanbecomparedtoatree:Somemembersareliketheheartwood,othersarelikethesapwood,othersareliketheouterbark,andstillothersarelikeparasiticcreepers.AnotherpopularanalogyistocomparetheSaṅghatoajewel.Now,therearemanykindsofjewels,justastherearemanypartstoatree:artificialgems,zircons,rubies,amethysts,sapphires,emeralds,anddiamonds.Justasallofthesearecalledjewels,andareallofdifferingvalue,soitiswiththemembersoftheSaṅgha.Whoeverisrichindiscernmentwillobtainavaluablejewelasanadornment.Whoeverispoorindiscernmentwillendupwithnothingbutartificialgemsorbitsofgravel:Somepeoplebelievethatallwhoweartheyellowrobearealike.They‘makedonationstotheyellowrobe,’or‘payrespecttotheyellowrobe,’or‘makedonationstothevirtuous’…ThusIaskthatallBuddhistsmakeapointoflearningwherethegemsofthereligionthatweasanationreveremaybefound.

Apersonwhodoesn’tknowwhattheSaṅghais,islikeachildwhodoesn’tknowhisfamilyandrelatives–whodoesn’tknowwhohisfatheris,whohismotheris,whohiselderbrothersandsistersare.Whenthisisthecase,hehasnoonetorelyon.Ifhetriestorelyonothers,hecandosoonlyaslongashehasmoneyinhispockets.Assoonasherunsoutofmoney,he’sinfortrouble:Hisfriendsandcompanionsaresuretoactasiftheydon’trecognizehim;andhecan’tturntohisfamilyandrelativesbecausehedoesn’tknowwheretheyare.Sointheendhe’llmeetwithnothingbutsuffering.

Thisiswhywe’retaughtthat,aslongaswestillhavelife,weshouldn’trestcomplacent.WeshouldurgentlymakethevirtuesoftheSaṅghaourguardians–becauseourfriend,thebody,canbereliedononlyaslongasitdoesn’tdie.Andwhenthetimecomes,whowillcareforusasidefromourguardians,thevirtuesoftheSaṅgha?

Weshouldn’twasteourtimeengrossedsimplywiththelifeofthebodyfor,asfarasIcansee,there’snothingtothelifeofthebodybuteatingandthensleeping,

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sleepingandtheneatingagain.Ifweletourselvesgetstucksimplyonthelevelofsleepingandeating,we’reeventuallyheadedfortrouble.Thiscanbeillustratedwithastory:

Onceinavillagebytheseaside,therecameatimeofunbalanceinthenaturalelements,andlargenumbersofthelivestock–thewaterbuffaloes–diedoftheplague.Themenofthevillage,fearingthatthediseasewouldspread,tookthebuffalocarcassesandthrewthemintothesea.Asthecarcassesfloatedawayfromshore,aflockofcrowscametofeedonthemformanydays.Eachday,whenthecrowshadeatentheirfill,theywouldflybacktospendthenightinthetreesbytheshore;andthenwouldflyoutthefollowingdawntocontinueeating.Asdayspassed,andthecarcassesfloatedfurtherandfurtherouttothedeepsea,someofthecrows–seeingthehardshipsinflyingbacktoshore–decidedtospendthenightfloatingonthecarcasses;othersoftheflock,though,didn’tmindthehardshipsandcontinuedflyingbacktoshoreeveryevening.

Finally,whenthecarcasseshadfloatedsofarouttoseathatflyingbackandforthwasnolongerpossible,theflockdecidedtoabandonthatsourceoffoodandtosearchforanewsourceoffoodonland.Oneofthecrows,though,hadstayedwiththecarcasses;whenhesawthathisfellowswerenolongercomingtoclaimashareofthefood,hebecameoverjoyed,thinkingthatthefoodhehadwouldlasthimalongtime.Hebecamesoengrossedinhiseatingthatheneverthoughtoflookingbacktoshore.Asthecarcasseswentfloatingfurtherandfurtherout,swarmsoffishcamefrombelowtodevourthemuntiltherewasnothinglefttoeat.Finally,theremainsofthecarcassessankdeepintothesea;andatthatpoint,thecrowrealizedthatthetimehadcometoflybacktoshore.Withthisinmind,heflewtothenorth,butdidn’tseeland.Heflewtothesouth,totheeastandwest,butdidn’tseeland.Finally,heranoutofstrengthandcouldflynofurther,andsoloweredhiswingsanddroppedintothesea,wherehebecamefoodforthefishes.

Thisishumanlife.Ifweletourselvesbecomeengrossedonlywitheatingandsleepingandmundanepleasures,withoutsearchingforvirtue–i.e.,ifwedon’tpracticethevirtuesoftheSaṅghaaswe’vebeentaught–we’resuretoreaptherewards–suffering–justlikethecrowwhohadtofalltohisdeathinthesea.Thisstoryisaboutus:Theseastandsfortheworld,thefloodofrebirth;thecarcassesofthewaterbuffaloeswhohaddiedoftheplaguestandforthebody;thetreesontheshorestandformonasteriesandtheDhamma,andthecrowsstandfortheheart–i.e.,sometimeswefeellikegoingtoamonasterytopracticetheDhammaandsometimeswedon’t.

ThevirtuesoftheSaṅghaaresubtle,deep,andhardtoperceive.Ifwedon’thaveknowledgeinourselves,wewon’tbeabletoseethem,justasamutepersondoesn’tknowhowtospeakhisnativetongue.

HereIwouldliketotellanotherstorytoillustratewhatitmeansnottoknow

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thevirtuesoftheSaṅgha.Oncetherewasamutepersonwhomadehislivingbyplayingaconchshelltrumpet.Now,thewayheplayedtheconchshellwastomakeitsoundlikehumanvoicesoranimalcalls.Whenhehadperfectedhisskill,hewanderedaboutthecitiesandcountrytowns,playinghisconch.Onedayhewenttoplayinavillagedeepinthecountryside.Ashewasabouttoreachthevillage,hestoppedtorestundertheshadeofatreeandpickeduphisconchtopracticeforamoment.Withinminutesaswarmofpeople,hearingthesoundoftheconch,cameburstingwide-eyedfromthevillagetoseewhatitwas.Theysawthemutemansittingunderthetreeandsoaskedhim,‘Whatwasthatbeautifulsoundweheardjustnow?’Themutemanpointedtotheconchshelllyingnearby.Thepeople,thinkingthattheyhadheardthecryoftheconch,ranovertotaponittomakeitcryagain,butitdidn’tmakeasound.Someofthempickeditupandtriedshakingit,butstillnosound,sotheyputitbackdown.Othersturneditovertoseeexactlywhereitscrycamefrom,butnomatterwhattheydid,thesoundoftheconchwouldn’tcomeout.Sotheyranbacktothemuteperson.

Themutepersondidn’tknowwhattosay,buthecouldtellfromtheiractionsthattheywantedtoknowwhatmadethesoundoftheconchcomeoutinsuchavarietyofcalls,sohepointedtohismouth.Thevillagersrantotakealook.Theyhadhimopenhismouthandlookedupanddowninside,butdidn’tseehowitcouldbemadetosound.Sothemutemanflickeredhistongueforthemtosee.Withthis,theyrealizedthatthesoundcamefromthemuteman’stongue;andsotheytriedflickeringtheirowntongues,butnobeautifulsoundscameout.Sotheyranbacktothemuteman,whoblewairoutofhismouth,meaningthatthesoundcamefromthebreath.Theytriedblowingairfromtheirownmouths,butstillnobeautifulsounds.Finally,themutemanreachedfortheconch,putittohislips–andoutcamethebeautifulsounds:thesoundsofpeoplecrying,peoplelaughing,peoplewailingandmourning,thesoundsofbirds,mice,andforestbeasts.

Soitiswithus:Ifwedon’tknowhowtotrainourselvessoastoattainthevirtuesoftheSaṅgha,wewon’tknowhowbeneficialtoustheSaṅghacanbe.We’llbecomeuncivilizedsavages,notknowingwhethertheSaṅghaisgoodorbad,andwe’llenduplikethevillagerswhodidn’tknowwherethesoundoftheconchcamefrom.

Thisstorydoesn’trefertoanythingdistant:Themuteman,producingvarioussoundsfromhisconchshell,standsforpreachingmonks.Forexample,sometimestheytrytobecorrect,proper,andprincipledintheirpreaching;sometimestheypreachlikeanimals,i.e.,usingasong-likevoiceorcrackingjokesthatgobeyondtheboundsoftheDhammaandVinaya.Inthiswaytheyarelikethemanblowingtheconch.Asforthevillagerswhocamerunningwide-eyedtohearthesoundoftheconch,theystandforBuddhistlaypeoplewhodon’tunderstandthevirtuesoftheSaṅghaandsoaredestinednottofindtheSaṅgha,justasthevillagerscouldn’t

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findthesoundoftheconch.Whenthisisthecase,theywillsimplyshelloutmoneytohearthesoundofconchtrumpets,withoutanythoughtofthepracticestaughtbytheBuddha.Monkswillbedeludedintoblowingconchshellsfortheirliving,withoutanythoughtofthequalitiesoftheSaṅgha;andsoourreligionwilldegeneratedaybyday,becomingultimatelyatheaterorplayhousefortheworld.

ThishasbeenanextendeddiscussionoftheTripleGem.Ifweweretoputitbriefly,therewouldn’tbeagreatdealtosay.We’vekeptthediscussiondrawn-outinthiswaysoastoshowthegeneralusefulnessoftheTripleGemforthosewhorevereit.IfyouwanttogoforrefugeintheBuddha,Dhamma,andSaṅghainawaythatwillreachtheirgenuinebenefits,thenyoushouldgathertheirmainpointsintoyourself,trainingyourselfsoastogiverisetothevirtuesoftheBuddha,Dhamma,andSaṅghainyourheart.ThisiswherethevalueoftheTripleGemlies.

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SUMMARY

ThegistofourdiscussionoftheTripleGemcomesdownsimplytothis:

A.‘Buddha’canbedividedintoanumberoflevels.The‘Buddha’ofhisphysicalrepresentativesreferstoBuddhaimages,stūpas,andplacesworthyofvenerationsuchashisbirthplace,theplaceofhisAwakening,theplacewherehedeliveredhisfirstsermon,andtheplacewhereheenteredtotalnibbāna,whichatpresentliewithintheboundariesofIndiaandNepal.AllofthesethingsqualifyonthephysicallevelassymbolsoftheBuddhaforthosewhoreverethem,buttheymaybedisqualifiedifthepeoplewhoreverethemlackthenecessaryinnerqualifications.

TakeBuddhaimagesasanexample:YoushouldunderstandBuddhaimagesashavingthreecharacteristictypes–

1.thoseinhabitedbyangrydemons;2.thoseinhabitedbydevas;3.thosethatpeopleofvirtuehaveinvestedwiththepotencyofthemind

–thesecanbetermed,‘inhabitedbytheDhamma.’

Inotherwords,Buddhaimagescanbebeneficialorharmfuldependingonhowtheyareusedbythosewhoreverethem.Evenpeoplewhousethemascharmsincommittingrobbery,castingspells,orperformingblackmagicmaygetresultsbecauseofthepoweroftheirconviction.Butifwecanbeselectiveandusetheseimagesinwaysthatareright,thepotencytheycontainwillbenefitus,bringingusblessingsandprotectingusfromdanger.Thus,thesymbolsoftheBuddhacanfunctioninvariousways.Thereismuchmoretothistopic,butifweweretodiscussithere,itwoulddrawthingsoutevenfurther.TheseimagescaneitherqualifyorbedisqualifiedassymbolsoftheBuddha,dependingonthepeoplewhoreverethem,buttheimagesinthemselvesareneutral.

Theimportantpointforpeoplewhohopefortruewelfare,though,istoinvestthemselveswiththequalitiesthatserveontheinnerlevelassymbolsofreverencefortheBuddha.Thesequalitiesarethree–

1.Sati:wakefulness.2.Paññā:theintuitivediscernmentandcognitiveskillthatcomefrom

concentratingthemind.3.Vimutti:purityandreleasefrommentaldefilement:Thisisthe

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essenceofBuddha-ratanaṁ,thegemoftheBuddha.

B.Dhamma:GoodDhammaisofthreesorts–

1.Pariyatti-dhamma:ThisreferstostudyingandmemorizingpassagesfromtheDiscourses,theVinaya,andtheAbhidhamma,whichqualifyonthephysicallevelasasymboloftheDhammaoroftheBuddhistreligion.Butthis,too,caneitherqualifyorbedisqualifiedasasymbol.Somepeople,forexample,usepassagesfromtheDhammaincommittingrobberyorcastingspells.Forinstance,theyrepeatthechantofthevirtuesoftheDhammaorthephrase,‘Namobuddhāya,’threetimesorseventimes,andthencommitthieveryorhighwayrobbery,believingthattheyhavemadethemselvesinvincible.Orwhencastingspells,theyrepeatthephrase,‘Na-mettā,mo-karuṇā,da-loveme,Iwon’tgo,youcome,omasavāha’–theysaythatthismakesawomanreallyfallforaman.Thissortofthingdisqualifiesthephrase,eventhoughitsoriginalmeaningmayhavebeensomethinggood.

ButifwereveretheDhammaandmakeuseofitthroughthepowerofourconviction,memorizingpassagesofPaliforthesakeofwhatisgoodandpure,andthenputtingthemintopractice,theywillgiverisetomeritandskillfulness.Forexample,ifwerepeatthephrase,‘Dhammaṁsaraṇaṁgacchāmi(IgototheDhammaforrefuge),’or‘Namobuddhāya(HomagetotheBuddha),’withheartfeltconviction,givingrisetoasenseofjoy,thismentalstatecanthenservetoprotectusfromcertainkindsofaccidentsandharm.Wemayreaprealbenefitsfromthephrasewerepeat.ThisissomethingthatpeoplewhohaverespectfortheDhammashouldinvestigatecarefully.

Thesepassages,then,canqualifyassymbolsoftheDhamma–orbedisqualified,ifwedon’tknowtheirtruepurposes.

2.Paṭipatti-dhamma:ThisreferstobehavingsincerelyinlinewiththeBuddha’steachings:

a.Sīla:puttingourthoughts,words,anddeedsinorder.b.Samādhi:keepingthemindfirmlyintentinthefourjhānas,freefrom

thementalhindrances.

3.Paṭivedha-dhamma:Thisreferstodisbandingdefilementcompletely,releasingthemindfromallsufferingandstress.ThisqualifiesasthetruetreasureoftheDhamma.

AllthreeofthelevelsmentionedhereformtheinnerqualificationsofthosewhotrulyrevereandfollowtheDhamma.

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C.Saṅgha:Ifwetranslatethisasasubstantive,itreferstothosewhoshavetheirheadsandweartheyellowrobeasasignofhavingbeenordained.ThesepeoplecanqualifyontheexternallevelassymbolsoftheSaṅghaortheymaybedisqualified.Toqualify,theyhavetomeetthreecriteria:

1.Vatthu-sampatti:TheindividualtobeordainedasamonkhastopossessthepropercharacteristicsinlinewiththeprinciplesoftheVinaya.

2.Saṅgha-sampatti:ThemonkswhogathertowitnesstheordinationconstitutealegitimatequoruminlinewiththeVinaya.

3.Sīmā-sampatti:Theterritoryinwhichtheordinationisheldhashaditsboundariesproperlydefined.

Whenanindividualordainsinlinewiththesecriteria,hequalifiesasasymboloftheSaṅgha.Butviewedfromanotherangle,iftheindividualhasmetthesecriteriaandbecomesamonkbutdoesn’tbehaveinlinewiththeDhammaandVinaya–disobeyingthetrainingrulesestablishedbytheBuddha,committingmajorandminoroffenseswithnosenseofshame–hebecomesdisqualifiedonthepersonallevel,justasaBuddhaimagethathasbeenproperlyconsecratedbutisthenputtoimproperusesbyevilorlow-mindedpeopleisboundtoleadtoharm.AmonkwithnosenseofshameorcompunctionislikeaBuddhaimageinhabitedbyanangrydemon.Normally,whenanangrydemontakespossessionofaperson,itrevealsitselfbyitsbehavior.Forexample,whensomeangrydemonstakepossession,theyliketorunaroundnaked,harassingotherpeople.Ifapersonhasnosenseofshameorcompunction,it’sasifhewerepossessedbyanangrydemon.Inotherwords,ifhedoesn’thaveanymoralrestraint,it’sasifhelackedtheclothingneededtohidehisnakedness.Andwhenthisisthecase,heisdisqualifiedasasymboloftheSaṅgha.

ApersonwhomeetsthethreeexternalqualificationsmentionedabovehastobehaveinlinewiththeinnervirtuesoftheSaṅgha–

1.a.Cāga:relinquishingexternalandinternalenemies(worriesandconcerns).

b.Sīla:keepingone’swordsanddeedsinproperorder.Tohavethesetwoqualitiesistoqualifyasahumanbeing(supaṭipanno).2.a.Hiri:havingasenseofshameatthethoughtofdoingevil;notdaring

todoevilinpublicorprivate.b.Ottappa:havingasenseofcompunctionatthethoughtoftheresults

ofdoingevil.

Ifamonkhasthesequalities(termeddeva-dhamma,thequalitiesofheavenly

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beings),it’sasifhewereinhabitedbyadeva(uju-paṭipanno).

3.Samādhi:steadyingthemindsoastoreachthefirstjhānaandthendevelopingituptothefourthjhāna,makingitradiantandfreefromthementalhindrances.Ifamonkdoesthis,it’sasifhewereinhabitedbyaBrahmā,forhehastheinnerqualificationsofaBrahmā(ñāya-paṭipanno).

4.Paññā,vijjā,vimutti:gainingreleasefromthemundanelevel,abandoningthethreefettersbeginningwithself-identification,reachingtheDhammaoftheBuddha,attainingthestatewhereweareguaranteedbytheBuddhaasbeingupright,certain,honest,andsinceretowardtheDhammaandVinaya;gainingAwakeningfollowinghisexample,becomingareliablememberoftheSaṅgha.Suchpeoplearetermedariyasotapanna–NobleOneswhohavereachedthestream–anddeservetobecalledvisuddhi-deva,devasthroughpurity,whosevirtuesarehigherthanthoseofhumanbeings,devas,Indras,orBrahmās.Eventhoughsuchpeoplearestillsubjecttodeathandrebirth,theyarenotlikeotherhumanbeings.Thepureaspectoftheirheartwillneveragainbecomedefiled.Thustheydeservetobecalled,inapartialsense,devasthroughpurity(sāmīci-paṭipanno).

AllfourofthesequalitiesformtheinnerqualificationsoftheSaṅgha.

Speakingintermsoftheseinnerqualifications,everypersoncanbecomeamemberoftheSaṅgha.Butifwedon’tdevelopthesequalitieswithinourselvesandthentakerefugeintheBuddha,Dhamma,andSaṅghaonlyontheexternallevelwithoutpracticing,howwillwegetthefullbenefits?We’retaughtthatifwecan’tdependonourselves,howcanwehopetodependonothers?Forexample,ifanevilpersonbreaksthelaw,commitsrobbery,andthenasksthegovernmenttogivehimhelp,youcanrestassuredthattheonlyhelpthegovernmentwillgivehimwillbetobuildahomeforhimtoliveindiscomfort–ajail.Inthesameway,ifwedon’tpracticeinlinewiththevirtuesoftheBuddha,Dhamma,andSaṅgha,howcanwegoaroundtakingrefugeintheBuddha,Dhamma,andSaṅgha?TheBuddhataught:

Attāhiattanonātho,kohināthoparosiyā.‘Theselfisitsownrefuge,forwhoelsecouldberefuge?’

SoweshoulddeveloptheinnerqualificationsoftheBuddha,Dhamma,andSaṅghawithinourselves.ThenwewillbelongtothecompanyoftheBuddha’sfollowers.Ifwebelongtothereligionaslaywomen,we’recalledupāsikā.Ifwebelongaslaymen,we’recalledupāsaka.IfweobservethetenpreceptsandareendowedwiththevirtuesoftheSaṅgha,we’retermedsāmaṇera.Ifwetakeavowtojointhecommunityofthosewhofullyobservethe227precepts,we’retermed

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bhikkhu.WhenwejointhecompanyoftheBuddha’sfollowers(Buddha-parisā)inthisway,allpeopleingeneralwhopracticeandreveretheteachingswillbenefit–justaswhenwemeetthequalificationsofagoodcitizenassetoutbythepoliciesofthegovernment:Ifwearetrainedandeducatedtobegood,weareboundtohelpthenationprogressandprosper.Butifwedon’tviewourselvesaspartofthenationanddon’tthinkofmakingalivingtosupportourselves,andinsteadsimplygoaroundlookingforpleasureorforhelpfromothers,theresultsareboundtobebad.

Therefore,weasBuddhistshavetostudyandpracticebeforewecanbeBuddhistsofvirtueandvalue.Wewillthenreaprewardsinthevisiblepresent.Andevenifwearenolongerabletoliveinthisworld,thenwhenourbodiesdieandweheadforanotherworld,wehaveagooddestinationawaitingus,asintheversefromtheMahāsamayaSutta:

YekecibuddhaṁsaraṇaṁgatāseNategamissantiapāya-bhūmiṁ.

PahāyamānusaṁdehaṁDeva-kāyaṁparipūressantīti.

‘ThosewhoreachtherefugeoftheBuddha(intheirownhearts,withpurity)willcloseoffallfourofthelowerrealms(suchashell).Whentheyleavethislifetheyareboundforagoodbourn(heaven),theretofilltheranksofthegods.’

Buddhaṁdhammaṁsaṅghaṁjīvitaṁyāva-nibbānaṁsaraṇaṁgacchāmi.‘IgototheBuddha,Dhamma,andSaṅghaasmylifeandrefugetillreaching

nibbāna.’

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ThePathtoPeace&Freedom

fortheMind

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INTRODUCTION

ThisanalysisofthePathisintendedasaguidetoleadpracticingBuddhiststopeaceandwell-beingintermsbothoftheworldandoftheDhamma.Well-beingintermsoftheworldincludessuchthingsasfortune,status,praise,andpleasure.Thesefourthingsdependonourconductingourselvesproperlyalongtherightpath.Ifwefollowthewrongpath,though,weareboundtomeetwithlossoffortune,lossofstatus,censureandcriticism,sufferingandpain.Thefactthatweexperiencethesethingsmaywellbeduetofaultsinourownconduct.Soifourpracticeoftherightpath–theNobleEightfoldPath–istoleadustopeaceintermsbothoftheworldandoftheDhamma,wewillfirsthavetostudyitsothatweunderstanditrightlyandthenconductourselvesinlinewithitsfactors.Then,ifwehaveaimsintermsoftheworld,we’llgetgoodresults.Ourfortune,status,goodname,andpleasurewillbesolidandlasting.Evenafterwedie,theywillcontinuetoappearintheworld.

If,however,weseethatfortune,status,praise,andpleasureareinconstant,undependable,andsubjecttochange,weshouldimmediatelystarttryingtostudyanddevelopthequalitiesthatwillleadourheartsinthedirectionofpeace.Wearethensuretomeetwithresultsthatparallelthoseoftheworld.Forexample,status–thepathsofstream-entry,once-returning,non-returning,andarahantship;fortune–thegainingofthefruitionofstream-entry,once-returning,non-returning,andarahantship:Theseformsofstatusandfortunedon’tdeteriorate.Theystaywithusalways.Atthesametime,we’llreceivepraiseandpleasureinfullmeasure,inasmuchasBuddhistschantinpraisevirtuallyeverynightanddaythat,‘ThefollowersoftheBlessedOneconductthemselveswell,conductthemselvesuprightly,conductthemselvesforthesakeofknowledge,conductthemselvesmasterfully.’Similarly,ourpleasurewillbesolidandlasting,steepingandrefreshingtheheartwiththeDhamma,notsubjecttodeathordecay.Thisiscallednirāmisasukha,pleasurefreefromthebaitsoftheworld.Quietandcool,genuineandunchanging,thisisthepleasureforwhichpeoplewhopracticetheBuddha’steachingsaspire.Likegold:Nomatterinwhatlandornationitmayfall,itremainsgoldbyitsverynatureandisboundtobedesiredbypeopleatlarge.Inthesameway,thementaltraitsofpeoplewhofollowtherightpathintermsoftheDhammaareboundtogiverisetogenuinepleasureandease.Evenwhentheydiefromthisworld,theirfortune,status,goodname,andpleasureintermsoftheDhammawillnotleavethem.

Thus,Buddhistswhoaimatprogressandhappinessshouldstudy,ponder,and

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putintopractice–asfarastheycan–alleightfactorsoftheNoblePathsetouthereasaguidetopractice.TheremaybesomemistakesinwhatiswrittenherebecauseIhaveaimedmoreatthemeaningandpracticethanattheletterofthescriptures.Sowherevertheremaybemistakesordeficiencies,pleaseforgiveme.Ifeelcertain,though,thatwhoeverpracticesinlinewiththeguidelinesgivenhereissuretomeet–toatleastsomeextent–witheaseofbodyandmindintermsbothoftheworldandoftheDhamma,inaccordancewithhisorherownpracticeandconduct.

Mayeachandeveryoneofyoumeetwithprogressandhappiness.

PhraAjaanLeeDhammadharo

WATBOROMNIVAS,BANGKOKAUGUST,1955

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THEPATH

AlloftheBuddha’steachingsandtheirpracticecanbesummedupinamereeightfactors–

I.RightView:seeinginlinewiththetruth.II.RightResolve:thinkinginwaysthatwillleadtowell-being.III.RightSpeech:speakinginlinewiththetruth.IV.RightAction:beingcorrectanduprightinone’sactivities.V.RightLivelihood:maintainingoneselfinwaysthatarehonestand

proper.VI.RightEffort:exertingoneselfinlinewithallthatisgood.VII.RightMindfulness:alwaysbeingmindfulofthepersonortopicthat

formsone’spointofreference.VIII.RightConcentration:keepingthemindcorrectlycenteredinline

withtheprinciplesofthetruth,notlettingitfallintothewaysofWrongConcentration.

Discussion

I.RIGHTVIEW.‘Seeinginlinewiththetruth’meansseeingthefournobletruths–

A.Dukkha:physicalandmentalstressanddiscomfort.B.Samudaya:theoriginofphysicalandmentalstress,i.e.,ignoranceand

suchformsofcravingassensualdesire.RightViewseesthatthesearethecausesofallstress.

C.Nirodha:theendinganddisbandingofthecausesofstress,causingstresstodisbandaswell,leavingonlytheunequaledeaseofnibbāna.

D.Magga:thepracticesthatformapathleadingtotheendofthecausesofstress,i.e.,ignorance(avijjā)–falseknowledge,partialandsuperficial;andcraving(taṇhā)–strugglingthatgoesoutofproportiontothewaythingsare.BothofthesefactorscanbeabandonedthroughthepowerofthePath,thepracticesweneedtobringtomaturitywithinourselvesthroughcircumspectdiscernment.Discernmentcanbeeithermundaneortranscendent,butonlythroughthedevelopmentofconcentrationcantranscendentdiscernmentorinsightarise,seeingprofoundlyintotheunderlyingtruthofallthingsintheworld.

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Inshort,therearetwosidestoRightView:

–knowingthatevilthoughts,words,anddeedsleadtostressandsufferingforourselvesandothers;

–andthatgoodknowing,properlygivingrisetogoodinourthoughts,words,anddeeds,leadstoeaseofbodyandmindforourselvesandothers.Inotherwords,RightViewseesthatevilissomethingthatgoodpeopledon’tlike,andthatevilpeopledon’tlikeiteither.Thisiswhatismeantbyseeinginlinewiththetruth.Forthisreason,peopleofdiscernmentshouldalwaysactinwaysthataregoodandtrueiftheyaretoqualifyashavingRightView.

* * *

II.RIGHTRESOLVE.Therearethreewaysofthinkingthatwillleadtowell-being–

A.Nekkhamma-saṅkappa:resolvingtoshedthepleasuresofthesenses–whichlieattheessenceofthementalhindrances–fromtheheartandmind.

B.Abyāpāda-saṅkappa:resolvingtoweaken,dismantle,anddestroyanyevilinourthoughts.Inotherwords,wetrytoshedfromtheheartandmindanythoughtsofillwillwemayhavetowardpeoplewhodispleaseus.

C.Avihiṁsa-saṅkappa:resolvingnottothinkinwaysthataimatpunishingordoingviolencetoothers,orinwaysthatwouldleadtoharmforotherpeopleorlivingbeings.Nomatterhowgoodorevilotherpeoplemaybe,wedon’tgivereintothoughtsofenvy,jealousy,orcompetitiveness.Wecanshedthesethingsfromtheheartbecausetheyareharmfultous–andwhenwecandoourselvesharm,thereisnothingtokeepusfromharmingothers.

Inshort,therearetwosidestoRightResolve:

–theintentionatalltimestoabandonanyevilordistressingtraitsthatdefilethemindandcauseittosuffer;theintentiontoremoveourselvesfromthissuffering,becausetraitsofthissortareaformofself-punishmentinwhichwedoourselvesharm;

–theintentiontodevelopwithinourselveswhateverwillgiverisetoease,comfort,andpleasureforthemind,untilwereachthepointwherepeaceandeaseareabsolute:Thisisclassedashavinggoodwilltowardourselves.OnlythencanwequalifyashavingRightResolve.

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* * *

III.RIGHTSPEECH.Speakinginlinewiththetruthhasfourforms–

A.Notlying.B.Notspeakingdivisively,e.g.,talkingaboutthispersontothatperson

soastogiverisetomisunderstandingsleadingtoafalling-outbetweenthetwo.

C.Notspeakingharshorvulgarwords,castingaspersionsonaperson’sfamily,race,oroccupationinwaysthatareconsideredbasebytheconventionsoftheworld.

D.Notspeakingidly,i.e.,inwaysthatareofnobenefittothelistener–forinstance,criticizingorgossipingaboutthefaultsofotherpeopleinwaysthatdon’tservetoremindourlistenerstocorrecttheirownfaults;

orgrumbling,i.e.,complainingoverandoveraboutsomethinguntilourlistenerscan’tstanditanylonger,thewayadrunkardgrumblesrepeatedlywithoutsayinganythingworthwhile;

orspeakingextravagantly–evenifwhatwesaymaybegood,ifitgoesoverourlisteners’headsitservesnopurpose;

orbabbling,i.e.,speakingexcessivelywithoutanyaim.Talkingatgreatlengthwithoutreallysayinganythingservesnopurposeatallandfitsthephrase,‘Awasteofwords,awasteofbreath,awasteoftime.’

Inshort:

–Don’tsayanythingbadoruntrue.–Sayonlythingsthataretrueandgood,thatwillgiveknowledgetoour

listenersorbringthemtotheirsenses.Eventhen,though,weshouldhaveasenseoftime,place,andsituationforourwordstoqualifyasRightSpeech.Don’thopetogetbyongoodwordsandgoodintentionsalone.Ifwhatyousayisn’trightforthesituation,itcancauseharm.Suppose,forinstance,thatanotherpersondoessomethingwrong.Eventhoughyoumaymeanwell,ifwhatyousaystrikesthatpersonthewrongway,itcancauseharm.

There’sastorytheytellaboutamonkwhowaswalkingacrossanopenfieldandhappenedtomeetafarmercarryingaplowoverhisshoulderandahoeinhishand,wearingapalm-leafhatandawaistclothwhoseendsweren’ttuckedin.Onseeingthemonk,thefarmerraisedhishandsinrespectwithoutfirstputtinghimselfinorder.Themonk,meaningwell,wantedtogivethefarmeragentlereminderandsosaid,‘Now,that’snotthewayyoupayrespecttoamonk,isit?’‘Ifitisn’t,’thefarmerreplied,‘thentohellwithit.’Asaresult,thegentlereminderendedupcausing

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harm.

* * *

IV.RIGHTACTION:beinguprightinouractivities.Withreferencetoourpersonalactions,thismeansadheringtothethreeprinciplesofvirtuousconduct–

A.Notkilling,harmingorharassingotherpeopleorlivingbeings.B.Notstealing,concealing,embezzling,ormisappropriatingthe

belongingsofotherpeople.C.Notengaginginimmoralorillicitsexwiththechildrenorspousesof

otherpeople.

Withreferencetoourworkingeneral,RightActionmeansthis:Someofouractivitiesareachievedthroughbodilyaction.Beforeengaginginthem,weshouldfirstevaluatethemtoseejusthowbeneficialtheywillbetoourselvesandothers,andtoseewhetherornottheyarecleanandpure.Ifweseethattheywillcausesufferingorharm,weshouldrefrainfromthemandchooseonlythoseactivitiesthatwillleadtoease,convenience,andcomfortforourselvesandothers.

‘Action’here,includeseveryphysicalactionwetake:sitting,standing,walking,andlyingdown;theuseofeverypartofthebody,e.g.,graspingortakingwithourhands;aswellastheuseofoursensesofsight,hearing,smell,taste,andfeeling.Allofthiscountsasphysicalactivityoraction.

Externalactioncanbedividedintofivesorts:

a.Government:undertakingresponsibilitytoaidandassistthecitizensofthenationinwaysthatarehonestandfair;givingthemprotectionsothattheycanallliveinhappinessandsecurity.Forexample:(1)protectingtheirlivesandpropertysothattheymayliveinsafety,freedom,andpeace;(2)givingthemaid,e.g.,makinggrantsofmovableorimmovableproperty;givingsupportsothattheycanimprovetheirfinancialstanding,theirknowledge,andtheirconduct,establishingstandardsthatwillleadthecountryasawholetoprosperity–‘Acivilizedpeoplelivinginacivilizedland’–undertheruleofjustice,termed‘dhammādhipateyya,’makingtheDhammasovereign.

b.Agriculture:puttingthelandtouse,e.g.,growingcrops,runningfarmsandorchardssoastogainwealthandprosperityfromwhatistermedthewealthinthesoil.

c.Industry:extractingandtransformingtheresourcesthatcomefromtheearthbutintheirnaturalstatecan’tgivetheirfullmeasureofeaseand

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convenience,andthusneedtobetransformed:e.g.,makingriceintoflourorsweets;turningfruitsortubersintoliquid–forinstance,makingorangejuice;makingsolidsintoliquids–e.g.,smeltingore;orliquidsintosolids.AlloftheseactivitieshavetobeconductedinhonestyandfairnesstoqualifyasRightAction.

d.Commerce:thebuying,selling,andtradingofvariousobjectsfortheconvenienceofthosewhodesirethem,asawayofexchangingease,convenience,andcomfortwithoneanother–onhighandlowlevels,involvinghighandlow-qualitygoods,betweenpeopleofhigh,low,andmiddlingintelligence.Thisshouldbeconductedinhonestyandfairnesssothatallreceivetheirshareofconvenienceandjustice.

e.Labor:workingforhire,searchingforwealthinlinewiththelevelofourabilities,whetherlow,middling,orhigh.Ourworkshouldbeuptotheproperstandardsandworthy–inallhonestyandfairness–ofthewageswereceive.

Inshort,RightActionmeans:

–beingcleanandhonest,faithfultoourdutiesatalltimes;–improvingtheobjectswithwhichwedealsothattheycanbecome

cleanandhonest,too.Cleanthings–whethermanyorfew–arealwaysgoodbytheirverynature.Otherpeoplemayormaynotknow,butwecan’thelpknowingeachandeverytime.

Sobeforeweengageinanyactionsoastomakeituprightandhonest,wefirsthavetoexamineandweighthingscarefully,beingthoroughlycircumspectinusingourjudgmentandintelligence.Onlythencanouractionsbeinlinewithrightmoralprinciples.

* * *V.RIGHTLIVELIHOOD.Inmaintainingourselvesandsupportingour

families,expendingourwealthforthevariousarticlesweuseorconsume,wemustuseourearnings–comingfromourRightActions–inwaysthatareinkeepingwithmoralprinciples.Onlythenwilltheyprovidesafetyandsecurity,fosteringthefreedomandpeaceinourlifethatwillhelpleadtoinnercalm.Forexample,therearefourwaysofusingourwealthrightlysoastofosterourownlivelihoodandthatofothers,providinghappinessforall–

A.Charity:expendingourwealthsoastobeofusetothepoor,sick,needy,orhelplesswhomeritthehelpofpeoplewhohavewealth,bothinnerandouter,sothattheymayliveineaseandcomfort.

B.Support:expendingwhatwealthwecanaffordtoprovidefortheease

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andcomfortofourfamilyandclosefriends.C.Aid:expendingourwealthorourenergiesforthesakeofthe

commongood–forexample,byhelpingthegovernmenteitheractivelyorpassively.‘Actively’meansdonatingasumofmoneytoabranchofthegovernment,suchassettingupafundtofosteranyofitsvariousactivities.‘Passively’meansbeingwillingtopayourtaxesforthesakeofthenation,nottryingtobeevasiveoruncooperative.Ourwealthwillthenbenefitbothourselvesandothers.

D.Offerings(dānapūja):ThismeansmakinggiftsofthefournecessitiesoflifetosupportBuddhism.ThisisawayofpayinghomagetotheBuddha,Dhamma,andSaṅghathatwillservethepurposesofthereligion.Atthesametime,it’sawayofearninginnerwealth,termedariyadhana.ApersonobservingtheprinciplesofRightLivelihoodwhodoesthiswillreapbenefitsbothinthislifeandinthenext.

Thewealthwehaverightfullyearned,though,ifwedon’thaveasenseofhowtouseitproperly,cancauseusharmbothinthislifeandinlivestocome.Thus,inexpendingourwealthintheareaofcharity,weshoulddosohonestly.Intheareaofsupport,weshoulduseforethoughtandcare.Thesameholdstrueintheareasofaidandofferings.Beforemakingexpenditures,weshouldconsiderthecircumstancescarefully,toseewhetherornotthey’reappropriate.Iftheyaren’t,thenweshouldn’tprovideassistance.Otherwise,ourwealthmayworktoourharm.Ifweprovidehelptopeoplewhodon’tdeserveit–forinstance,givingassistancetothieves–thereturnsmaybedetrimentaltoourownsituationinlife.Thesameholdstrueinmakingofferingstothereligion.Ifamonkhasnorespectforthemonasticdiscipline,doesn’tobservetheprinciplesofmorality,neglectshisproperduties–thethreefoldtraining–andinsteadbehavesinwaysthataredeluded,misguided,anddeceitful,thenwhoevermakesofferingstosuchamonkwillsufferforitintheend,asinthesaying,

Makefriendswithfoolsandthey’llleadyouastray;Makefriendswiththewiseandthey’llshowyoutheway.Makefriendswiththeevilandyou’llendupthreadbare,Andthefruitofyourevilis:Noonewillcare.

Now,wemaythinkthatamonk’sevilishisownbusiness,aslongaswe’redoinggood.Thislineofthinkingoughttoberight,butitmayturnouttobewrong.Suppose,forinstance,thatagroupofpeopleisplayingcardsindefianceofthelaw.You’renotplayingwiththem,you’rejustsittingatthetable,watching.Butiftheauthoritiescatchyou,they’resuretotakeyoualongwiththegroup,nomatterhowmuchyoumayprotestyourinnocence.Inthesameway,whoever

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makesofferingswithoutcarefulforethoughtmayendupreapingharm,andsuchapersoncan’tbeclassifiedasmaintainingRightLivelihood.

Inshort,therearetwosidestoRightLivelihood:

–Weshouldhaveasenseofhowtouseourwealthsoastomaintainourselvesinlinewithourstationinlife,beingneithertoomiserlynortooextravagant.

–Weshouldgivehelptootherpeople,asweareable,soastoprovidethemwithcomfortandwell-being.ThisiswhatitmeanstomaintainRightLivelihood.

* * *VI.RIGHTEFFORT.Therearefourwaysofexertingourselvesinlinewiththe

Dhamma–

A.Makeapersistentefforttoabandonwhateverevilthereisinyourconduct.Forexample,ifyou’vegivenyourselfovertodrinkingtothepointwhereyou’vebecomealcoholic,spoilingyourwork,wastingyourmoneyandyourself,creatingproblemsinyourfamily,thisisclassedasakindofevil.Orifyou’vegivenyourselfovertogamblingtothepointwhereyou’velostallsenseofproportion,blindlygamblingyourmoneyaway,creatingtroubleforyourselfandothers,thistooisclassedasakindofevil.Orifyou’veletyourselfbecomepromiscuous,goingfrompartnertopartnerbeyondtheboundsofpropriety,thiscanbedamagingtoyourspouseandchildren,wastingyourmoney,ruiningyourreputation,andsoisclassedasakindofevil,too.Orifyou’vebeenassociatingwiththewrongkindofpeople,troublemakersanddebauchedtypeswhowillpullyoudowntotheirlevel,thiswillcauseyoutoloseyourmoney,yourreputation,andwhatevervirtueyoumayhave.Thus,eachoftheseactivitiesisclassedasanevil–adoorwaytoruinandtothelowerrealms–soyoushouldmakeapersistentefforttoabandonthemcompletely.

B.Makeapersistentefforttopreventevilfromarising,anduserestrainttoputahalttowhateverevilmaybeintheprocessofarising–aswhengreedydesiresthatgoagainsttheprinciplesoffairnessappearwithinyou.Forinstance,supposeyouhaveaten-acreplotoflandthatyouhaven’tutilizedfully,andyetyougoinfringingonotherpeople’sproperty.Thisisclassedasgreedydesire,apathtotroubleandsufferingforyourselfandothers.Now,thisdoesn’tmeanthatyouaren’tallowedtoeatandlive,orthatyouaren’tallowedtoworkandsearchforwealth.Actually,thosewhohavetheenterprisetomakewhateverlandorwealththeyownbearfruit,orevenincreasingfruit,werepraisedbytheBuddhaasuṭṭhāna-sampadā,enterprising,industriouspeoplewhowillgainafullmeasureof

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welfareinthislifetime.Greedydesires,here,meananydesiresthatgobeyondourproperlimitsandinfringeonotherpeople.Thissortofdesireisboundtocauseharmandsoisclassedasakindofevil.Whensuchadesirearisesintheheart,youshoulduserestrainttoputahalttoit.Thisiswhatismeantbypreventingevilfromarising.

Anotherexampleisanger,arisingfromeithergoodorbadintentionsthat,whenunfulfilled,leadtofeelingsofirritationanddissatisfaction.Suchfeelingsshouldbestilled.Don’tletthemflareupandspread,forangerissomethingyoudon’tlikeinotherpeople,andtheydon’tlikeitinyou.Thusit’sclassedasakindofevil.Youshouldexertrestraintandkeepyourmindonasteadyandevenkeel.Yourangerwon’tthenhaveachancetogrowandwillgraduallyfadeaway.Thisiswhat’smeantbymakingapersistentefforttokeepevilfromtakingrootandsproutingbranches.

Ortakedelusion–knowledgethatdoesn’tfitthetruth.Youshouldn’tjumptoconclusions.Restrainyourselffrommakingsnapjudgmentssothatyoucanfirstexamineandconsiderthingscarefully.Sometimes,forinstance,youunderstandrighttobewrong,andwrongtoberight:Thisisdelusion.Whenrightlookswrongtoyou,thenyourthoughts,words,anddeedsareboundtobewrong,outoflinewiththetruth,andsocancauseyoutoslipintowaysthatareevil.Whenwronglooksrighttoyou,yourthoughts,words,anddeedsarealsoboundtobewrongandoutoflinewiththetruth.Supposethatablackcrowlookswhitetoyou;oranalbinobuffalo,black.Whenpeoplewhoseethetruthmeetupwithyou,disputescanresult.Thisisthusaformofevil.Orsupposethatyouhavegoodintentionsbutactoutofdelusion.Ifyouhappentodowrong–forexample,givingfoodtomonksattimeswhentheyaren’tallowedtoeat,allbecauseofyourownignoranceanddelusion–you’llendupcausingharm.Soyoushouldbecarefultoobserveeventsandsituations,searchingforknowledgesoastokeepyourthoughtsandopinionsinline.Delusionthenwon’thaveachancetoarise.Thisisclassedasmakinganefforttoexerciserestraintsothatevilwon’tarise.

Asforwhateverevilyou’vealreadyabandoned,don’tletitreturn.Cutofftheevilbehindyouandfendofftheevilbeforeyou.Evilwillthushaveachancetofadeaway.

C.Makeapersistentefforttogiverisetothegoodwithinyourself.Forexample–

1.Saddhā-sampadā:Beapersonofconsummateconviction–convictionintheprincipleofcauseandeffect;convictionthatifwedogoodwe’llhavetomeetwithgood,ifwedoevilwe’llhavetomeetwithevil.Whetherornototherpeopleareawareofouractions,thegoodnesswedoisaformofwealththatwillstaywithusthroughouttime.

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2.Sīla-sampadā:Beapersonofconsummatevirtue,whosewordsanddeedsareinproperorder,whosebehaviorisinlinewiththeprinciplesofhonestyleadingtopurity.Thesearetrulyhumanvaluesthatweshouldfosterwithinourselves.

3.Cāga-sampadā:Bemagnanimousandgenerousinmakingdonationsandofferingstoothers,findingrewardinthefruitsofgenerosity.Forexample,wemaygivematerialobjectstosupportthecomfortandconvenienceofothersingeneral:Thefruitsofourgenerosityareboundtofindtheirwaybacktous.Orwemaybemagnanimousinwaysthatdon’tinvolvematerialobjects.Forinstance,whenotherpeoplemistreatorinsultusthroughthoughtlessnessorcarelessness,weforgivethemanddon’tletourthoughtsdwellontheirfaultsanderrors.Thisiscalledthegiftofforgiveness(abhaya-dāna)orthegiftofjustice(dhamma-dāna).Itbringsthehighestrewards.

4.Paññā-sampadā:Beapersonofconsummatediscernment,whosethinkingiscircumspectandwhosesenseofreasonisinlinewiththetruth.

Allfourofthesequalitiesareclassedasformsofgoodness.Iftheyhaven’tyetarisenwithinyou,youshouldgiverisetothem.Theywillrewardyouwithwell-beinginbodyandmind.

D.Makeapersistentefforttomaintainthegoodinbothofitsaspects:causeandeffect.Inotherwords,keepupwhatevergoodyouhavebeendoing;andasfortheresults–mentalcomfort,ease,andlight-heartedness–maintainthatsenseofeasesothatitcandevelopandgrow,justasamotherhenguardshereggsuntiltheyturnintobabychickswithfeathers,tails,sharpbeaks,andstrongwings,abletofendforthemselves.

Theresultsofthegoodwehavedone,ifwecareforthemwell,areboundtodevelopuntiltheytakeustohigherlevelsofattainment.Forinstance,whenourheartshavehadtheirfullmeasureofmundanehappiness,sothatwedevelopasenseofenough,we’reboundtosearchforotherformsofhappinessintheareaoftheDhamma,developingourvirtue,concentration,anddiscernmenttofullmaturitysoastogainreleasefromallsufferingandstress,meetingwiththepeerlesseasedescribedinthephrase,

Nibbānaṁparamaṁsukhaṁ:Nibbānaistheultimateease,invariableandunchanging.

Whenwehavedonegoodinfullmeasureandhavemaintaineditwelluntilit’sfirmlyestablishedwithinus,weshouldthenmaketheefforttousethatgoodwithdiscretionsoastobenefitpeopleingeneral.Inshort:Dowhat’sgood,maintain

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what’sgood,andhaveasenseofhowtousewhat’sgood–inkeepingwithtime,place,andsituation–soastogiverisetothegreatestbenefitsandhappiness.WhoevercandoallofthisranksasapersonestablishedinRightEffort.

* * *

VII.RIGHTMINDFULNESS.Therearefourestablishingsofmindfulnessorframesofreferenceforestablishingthemindinconcentration–

A.Contemplationofthebodyasaframeofreference:Focusonthebodyasyourframeofreference.Theword‘body’referstowhatisproducedfromthebalanceoftheelementsorproperties(dhātu):earth–thesolidparts,suchashairofthehead,hairofthebody,nails,teeth,skin;water–theliquidparts,e.g.,saliva,catarrh,blood;fire–warmth,e.g.,thefiresofdigestion;wind(motion)–e.g.,thebreath;space–theemptyplacesbetweentheotherelementsthatallowthemtocometogetherinproperproportion;consciousness–theawarenessthatpermeatesandbringstheotherelementstogetherinabalancedwaysothattheyformabody.Therearefourwaysoflookingatthebody–

1.Outerbodies:Thisreferstothebodiesofotherpeople.Whenyouseethem,focusonthesymptomsofthebodythatappearexternally–aswhenyouseeachildsufferingpainintheprocessofbeingborn,orapersonsufferingadiseasethatimpairsorcripplesthebody,orapersonsufferingthepainsandinconveniencesofoldage,oradeadperson,whichissomethingdisconcertingtopeopletheworldover.Whenyouseethesethings,bemindfultoholdyourreactionsincheckandreflectonyourowncondition–thatyou,too,aresubjecttothesethings–sothatyouwillfeelmotivatedtostartrightindevelopingthevirtuesthatwillserveyouasasolidmainstaybeyondthereachofbirth,aging,illness,anddeath.Thenreflectagainonyourownbody–the‘innerbody’–asyournextframeofreference.

2.Theinnerbody:themeetingplaceofthesixelements–earth,water,fire,wind,space,consciousness–thebodyitselfformingthefirstfour.Centeryourmindfulnessinthebody,consideringitfromfourangles:

a.Consideritasagroupofelements.b.Separateitintoits32parts(hairofthehead,hairofthebody,etc.).c.Considerhowtheminglingoftheelementsleadstosuchformsof

filthinessassaliva,catarrh,blood,lymph,andpus,whichpermeatethroughoutthebody.

d.Consideritasinconstant–it’sunstable,alwaysalteringanddeteriorating;asstressful–itcan’tlast–nomatterwhatgoodorevilyou

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maydo,itchangeswitheveryin-and-outbreath;andasnot-self–someofitsaspects,nomatterhowyoutrytopreventthem,can’thelpfollowingtheirowninherentnature.

Thebody,viewedfromanyofthesefouraspects,canserveasaframeofreference.Butalthoughourframeofreferencemayberight,ifwearen’tcircumspectandfullyaware,orifwepracticeinamisguidedway,wecancometoseewrongasrighttothepointwhereourperceptionsbecomeskewed.Forexample,ifweseeanoldperson,asickperson,oradeadperson,wemaybecomesodepressedanddespondentthatwedon’twanttodoanyworkatall,onthelevelofeithertheworldortheDhamma,andinsteadwantsimplytodiesoastogetawayfromitall.Orinexaminingtheelements–earth,water,fire,wind,space,andconsciousness–wemaycometotheconclusionthatwhat’sinsideisnothingbutelements,what’soutsideisnothingbutelements,andwecan’tseeanythingaboveandbeyondthis,sothatourperceptionofthingsbecomesskewed,seeingthatthere’sno‘man,’no‘woman.’Thisiswhatcanleadmonkstosleepwithwomenandabandontheirprecepts,eatingfoodintheeveninganddrinkingalcohol,thinkingthatit’sonlyelementseatingelementssothereshouldn’tbeanyharm.Orwemayconsiderthefilthyandunattractiveaspectsofthebodyuntilwereachapointwherethingsseemsofoulanddisgustingthatwecan’teatatallandsimplywanttoescape.Somepeople,onreachingthispoint,wanttojumpoffaclifforintotherivertodrown.Orwemayviewthingsasinconstant,stressful,andnot-self,butifweactdeludedly,withoutbeingcircumspectinourdiscernment,themindcanbecomeaturmoil.Ifourfoundation–ourconcentration–isn’tstrongenoughforthissortofinvestigation,itcanleadtoadistressingsenseofalienation,ofbeingtrappedinthebody.Thisiscalledskewedperception,anditcanleadtocorruptionsofinsight(vipassanūpakkilesa),allbecausewearen’tskilledintrainingthemind.Wemayfeelthatwealreadyknow,butknowledgeisnomatchforexperience,asintheoldsaying,

Toknowisnomatchforhavingdone.Asonisnomatchforhisfather.

Soindealingwiththisframeofreference,ifwewantourpathtobesmoothandconvenient,withnostumpsorthorns,weshouldfocusonthesensationofthebodyinandofitself,i.e.,ononeoftheelementsasexperiencedinthebody,suchasthebreath.

3.Thebodyinandofitself:Focusonasingleaspectofthebody,suchasthein-and-outbreath.Don’tpayattentiontoanyotheraspectsofthebody.Keeptrackofjustthebreathsensations.Forexample,whenthebreathcomesinlongandgoesoutlong,beawareofit.Focusonbeingawareatalltimesofwhetheryour

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breathingfeelseasyordifficult.Ifanypartofthebodyfeelsuncomfortable,adjustyourbreathingsothatallpartsofthebodyfeelcomfortablewithboththein-breathandtheout,andsothattheminddoesn’tloosenitsholdandrunafteranyoutsideperceptionsofpastorfuture,whicharethesourcesofthehindrances(nīvaraṇa).Beintentonlookingafterthein-and-outbreath,adjustingitandlettingitspreadsoastoconnectandcoordinatewiththeotheraspectsofthebreathinthebody,justastheairstreaminaColemanlanternspreadskerosenethroughoutthethreadsofthemantle.Oneofthepreliminarysigns(uggahanimitta)ofthebreathwillthenappear:asenseofrelief-givingbrightnessfillingtheheart,oralumporballofwhite,likecotton-wool.Thebodywillfeelatpeace–refreshedandfull.Theproperties(dhātu)ofthebodywillbebalancedandwon’tinterfereorconflictwithoneanother.Thisistermedkāya-passaddhi,kāya-viveka–serenityandsolitudeofthebody.

Asforawareness,it’sexpandedandbroad–mahaggataṁcittaṁ–sensitivethroughouttoeverypartofthebody.Mindfulnessisalsoexpanded,spreadingthroughoutthebody.Thisiscalledthegreatframeofreference,enablingyoutoknowhowcauseandeffectoperatewithinthebody.You’llseewhichkindsofbreathcreate,whichkindsmaintain,andwhichkindsdestroy.You’llseefeelingsofbreatharising,remaining,anddisbanding;liquidfeelingsarising,remaining,anddisbanding;solidfeelingsarising,remaining,anddisbanding;feelingsofwarmtharising,remaining,anddisbanding;feelingsofspacearising,remaining,anddisbanding;you’llseeconsciousnessofthesevariousaspectsarising,remaining,anddisbanding.Allofthisyouwillknowwithouthavingtodraginanyoutsideknowledgetosmothertheawarenessthatexistsonitsown,byitsverynature,withinyou,andisalwaystheretotellyouthetruth.Thisistermedmindfulalertnessinfullmeasure.Itappearsasaresultofself-trainingandiscalledpaccattaṁ:somethingthatexistsonitsown,knowsonitsown,andthateachpersoncanknowonlyforhimorherself.

4.Thebodyinthemind:Whenthebreathisingoodorder,cleanandbright,andtheheartisclear,internalvisionsmayappearfromthepowerofthought.Whateveryoumaythinkof,youcanmakeappearasanimage–nearorfar,subtleorgross,givingrisetoknowledgeorcompletelylackinginknowledge,trueorfalse.Ifyou’recircumspect,mindful,andalert,thesethingscangiverisetoknowledgeandcognitiveskill.Ifyouaren’t,youmayfallfortheimagesyousee.Forexample,youmaythinkofgoingsomewhereandthenseeanimageofyourselffloatinginthatdirection.Youcenteryourawarenessintheimageandfloatalongwithyourthoughtsuntilyougetcarriedaway,losingtrackofwhereyouoriginallywere.Thiswayyougetengrossedintravelingthroughheavenorhell,meetingwithgoodthingsandbad,beingpleasedorupsetbywhatyousee.Asaresult,yourconcentrationdegeneratesbecauseyouaren’twisetothenatureoftheimageof

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thebodyinthemind.If,though,youcanthinktorestrainyourtrainofthoughtandfocusonthe

imageasaphenomenoninthepresent,theimagewillreturntojoinyourprimarysenseofthebody.You’llthenseethattheyareequalinnature.Neitherissuperiortotheother.Thenatureofeachistoarise,remain,andthendissolve.Awarenessissimplyawareness,andsensationsaresimplysensations.Don’tfastenontoeither.Letgoofthemandbeneutral.Bethoroughlymindfulandalertwitheachmentalmoment.Thislevelofsensation,ifyou’readeptandknowledgeable,canleadtoknowledgeofpreviouslives(pubbenivāsānussati-ñāṇa),knowledgeofwherelivingbeingsarerebornafterdeath(cutūpapāta-ñāṇa),andknowledgethatdoesawaywiththefermentationsofdefilement(āsavakkhaya-ñāṇa).Ifyouaren’twisetothislevelofsensation,though,itcanleadtoignorance,craving,andattachment,causingthelevelofyourpracticetodegenerate.

Theimageorsensationthatarisesthroughthepowerofthemindissometimescalledtherebirthbodyortheastralbody.Butevenso,youshouldn’tbecomeattachedtoit.Onlythencanyoubesaidtobekeepingtrackofthebodyasaframeofreferenceonthislevel.

B.Contemplationoffeelingsasaframeofreference:Thementalactof‘tasting’or‘savoring’theobjectsofthemind–e.g.,takingpleasureordispleasureinthem–istermedvedanā,orfeeling.Ifweclassfeelingsaccordingtoflavor,therearethree–

1.Sukha-vedanā:pleasureandeaseforbodyandmind.2.Dukkha-vedanā:stressandpainforbodyandmind.3.Upekkhā-vedanā:neutrality,neitherpleasurenorpain.

Ifweclassthemaccordingtorangeorsource,therearefour:

1.Outerfeelings:feelingsthatarisebywayofthesenses–aswhentheeyemeetswithavisualobject,theearwithasound,thenosewithasmell,thetonguewithataste,thebodywithatactilesensation–andafeelingarisesinone’sawareness:contented(somanassa-vedanā),discontented(domanassa-vedanā),orneutral(upekkhā-vedanā).

2.Innerfeelings:feelingsthatarisewithinthebody,aswhenanyofthefourproperties–earth,water,fire,orwind–changeeitherthroughourpresentintentionsorthroughtheresultsofpastactions,givingrisetopleasure,pain,orneutralfeelings.

3.Feelingsinandofthemselves:feelingsregardedsimplyaspartofthestreamoffeelings.Forexample,pleasure,pain,andequanimityoccurindifferentmentalmoments;theydon’tallariseinthesamemoment.When

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oneofthem,suchaspain,arises,focusrightonwhatispresent.Ifpleasurearises,keepthemindfocusedinthepleasure.Don’tletitstraytootherobjectsthatmaybebetterorworse.Staywiththefeelinguntilyouknowitstruth:inotherwords,untilyouknowwhetherit’sphysicalpleasureormentalpleasure,whetheritresultsfrompastactionsorfromwhatyouaredoinginthepresent.Onlywhenyourmindfulnessisfocusedinthiswaycanyoubesaidtobeviewingfeelingsinandofthemselves.

4.Feelingsinthemind:moodsthatariseinthemind,independentofanyobject.Simplybythinkingwecangiverisetopleasureorpain,goodorbad,accomplishedentirelythroughtheheart.

Eachofthesefourkindsoffeelingscanserveasanobjectfortranquilityandinsightmeditation.Eachcanserveasabasisforknowledge.

C.Contemplationofthemindasaframeofreference:takingasourpreoccupationstatesthatariseinthemind.Theterm‘mind’(citta)referstotwoconditions–awarenessandthinking.Awarenessofthinkingcancausethemindtotakeondifferentstates,goodorbad.Ifweclassifythesestatesbytheircharacteristics,therearethree:good,bad,andneutral.

1.Goodmentalstates(kusala-citta)areofthreesorts–

a.Vītarāga-citta:themindwhenitdisentanglesitselffromitsdesireorfascinationwithobjectsitlikesorfindspleasing.

b.Vītadosa-citta:themindwhenitisn’tincitedorrousedtoirritationbyitsobjects.

c.Vītamoha-citta:themindwhenitisn’tdeluded,intoxicated,oroutwittedbyitsobjects.

2.Badmentalstates(akusala-citta)arealsoofthreesorts–

a.Sarāga-citta:themindengrossedinitsaffectionsanddesires.b.Sadosa-citta:themindirritatedorarousedtoanger.c.Samoha-citta:theminddeludedandignorantofthetruth.

3.Neutralmentalstates,whicharisefrombeingneitherpleasednordispleased,orwhenmentalactivity(kiriyā)occurswithoutaffectingtheconditionofawarenessforgoodorbad–arecalledavyākata:indeterminate.

Ifweclassifymentalstatesaccordingtotheirrangeorsource,therearethree–

1.Outermentalstates:thoughtsthatrunafterperceptionsofpastor

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future,andmaybeeithercontented(thisistermedindulgenceinpleasure,kāmasukhallikānuyoga)ordiscontented(thisistermedindulgenceinself-affliction,attakilamathānuyoga).

2.Innermentalstates:thoughtsthatarisewithinuswithreferencetothepresent,eitherrightorwrong,goodorbad.

3.Mentalstatesinandofthemselves:mentalfabrication(citta-saṅkhāra)–theactofthinkingarisingfromawareness,theactofawarenessarisingfromthinking,takingsuchformsasconsciousness,intellect,mindfulness,alertness,discernment,knowledge.Whicheveroneofthesementalstatesmaybearisingandremaininginthepresentmoment,focusyourattentionexclusivelyonit.Forexample,knowledgeofacertainsortmayappear,eitheronitsownorastheresultofdeliberation;itmayormaynotbeintended.Whateverarises,focusyourmindfulnessandalertnessonituntilyouknowthestagesintheworkingsofthemind;knowing,forinstance,whichmentalstateistheintentionalact(kamma),whichtheresult(vipāka),andwhichmereactivity(kiriyā).Keepfocusedexclusivelyonthesestatesuntilyoucanseementalstatessimplyasmentalstates,knowledgesimplyasknowledge,andintelligenceasintelligence.Bethoroughlycircumspect,mindful,anddiscerningateachmentalmomentuntilyouareabletoletgoofallmentalstateswithoutbeingcaughtuponwhattheyaresupposedtoreferto,represent,ormean.Onlythencanyoubesaidtobekeepingtrackofmentalstatesinandofthemselvesasaframeofreference.

D.Contemplationofmentalqualitiesasaframeofreference:Mentalqualities(dhamma)thatcanserveasbasesformindfulnessleadingtopeaceandrespiteforthemindareofthreekinds–

1.Outermentalqualities,i.e.,thehindrances,whichareoffivesorts–

(a)Kāmachanda:desireforthefivetypesofsensualobjects–visualobjects,sounds,smells,tastes,tactilesensations–whichcancausethemindtobecomerestless.

(b)Byāpāda:ill-will;steppingintoamoodofdiscontentthatarisesfromcertainsortsofindividualsorsituationsthat,whenwebroodonthem,causethemindtofocusonwhatwefinddispleasinguntilitbecomesirritatedandupset.

(c)Thīna-middha:drowsiness,torpor,dullness,givingrisetolaziness,apathy,anddiscouragement.

(d)Uddhacca-kukkucca:restlessnessandanxiety;thinkingmorethanwewanttoorneed;thoughtsthatgooutofcontrol,driftingfurtherand

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furtherawayuntilwemayevenlosesenseofourownbody.Thinkingthathasnoorderorboundsissuretocauseharm.

(e)Vicikicchā:doubt,hesitancy,uncertaintyaboutissuesdealingwiththeworldortheDhamma:doubtaboutcertainindividuals,abouttheirteachings,aboutourownconductandpractices.Thiscomesfromnothavingenoughmindfulnessoralertnesstokeepthemindincheckandfromnotknowingwherethehindrancescomefrom.Weshouldrealizethat–toputitbriefly–thehindrancescomefromconceptsthatalludetoeitherthepastorthefuture.Sowhenwewanttowardthemoff,weshouldletgooftheseconceptsandfocusourattentioninonthepresent,andthehindranceswillweakenaway.

2.Innermentalqualities:Theskillfulmentalqualitiesweshouldfosterwithinourselvesarefive,countingtheircomponentfactors,andfour,countingtheirlevels,inotherwords–

(a)Thefirstjhāna,whichhasfivefactors:

–Vitakka:directedthoughtfocusedontheobjectofthemind’sconcentration,suchasthebreath.

–Vicāra:evaluatingandadjustingthebreathsothatitbecomescomfortabletothepointwhereitspreadsthroughouttheentirebody;coordinatingandconnectingthevariousbreath-sensationsexistingwithinus.

–Pīti:rapture,refreshment,fullnessofbodyandmind.–Sukha:pleasure,easeofbodyandmind.–Ekaggatā:Themindentersintoasingleobject,suchasthe

breath;i.e.,allfiveofthesefactorsdealwithasingletopic.

(b)Thesecondjhānahasthreefactors:

–Pīti:Thesenseofrefreshmentandfullnessforbodyandmindbecomesstronger,sothatthemindabandonsitsdirectedthought(vitakka).

–Sukha:Thesenseofeaseforbodyandmindbecomesgreater,sothatitcanrelievementaldiscomfort.Thisleadsthemindtoabandonitsevaluatingandadjusting(vicāra).

–Ekaggatā:Themindentersintoasubtleandgentlelevelofbreath,withafeelingofspaciousnessandreliefthroughoutthebody.Thissubtlebreathbathesandpervadestheentirebody,sothatthemindbecomesabsolutelysnugwithitsoneobject.

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(c)Thethirdjhāna:Thesinglenessofthemind’sobjectbecomesevenmorerefined,leavingjustafeelingofmentalandphysicalease,theresultofsteadyingthemindinasingleobject.Thisiscalledekaggatā-sukha:Allthatremainsissinglenessandease.

(d)Thefourthjhāna:Upekkhā–thebreathsensationsinthebodyarestill,sothatwecandowithoutthein-and-outbreath.Thestillbreathfillsallthevariouspartsofthebody.Thefourphysicalpropertiesareallquietandstill.Themindisstill,havingabandonedpastandfuture,enteringintoitsobjectthatformsthepresent.Themindisfirmlyfocusedononeobject:Thisisekaggatā,thesecondfactorofthefourthjhāna.Mindfulnessandalertnessarepresentinfullmeasureandthusgiverisetomentalbrightness.Whenmindfulnessisstrong,itturnsintocognitiveskill(vijjā);whenalertnessisstrong,itturnsintointuitiveinsight(vipassanā-ñāṇa),seeingthetruthofphysicalsensations(rūpa)andmentalacts(nāma),whethernearorfar,grossorsubtle,ourownorthoseofothers.Thisknowledgeappearsexclusivelywithinourownbodyandmind,andwecanrealizeitonourown:Thisiswhatismeantbytheword,‘paccattaṁ.’

3.Mentalqualitiesinandofthemselves.Thisreferstomentalqualitiesofanotherlevelthatappearaftertheabovequalitieshavebeendeveloped.Intuitiveknowledgearises,e.g.–

‘Dhamma-cakkhuṁudapādi’:Theeyeofthemind,whichseesintermsoftheDhamma,ariseswithinone.

‘Ñāṇaṁudapādi’:deepintuitivesensitivity,thoroughlypenetrating.Thisreferstothethreeformsofintuitiveknowledgebeginningwiththeabilitytorememberpreviouslives.

‘Paññāudapādi’:Liberatingdiscernmentarises.‘Vijjāudapādi’:Cognitiveskill–clear,open,deep,penetrating,andtrue

–ariseswithinone.

Theseformsofknowledgeariseontheirown–notforordinarypeople,butforthosewhohavedevelopedconcentration.Discernment,here,referstothediscernmentthatcomesfrommentaltraininganddevelopment,nottotheordinarydiscernmentcomingfromconceptswe’verememberedorthoughtout.Thisisdiscernmentthatarisesrightattheheart.Cognitiveskill(vijjā),here,isahighlevelofknowledge,termedpariññāyadhamma:thoroughcomprehensionthatariseswithinfromhavingexploredthefournobletruths,beginningwithstress(dukkha),whichistheresultofsuchcauses(samudaya)asignoranceandcraving.Knowledgearises,enablingustocutthetaprootofstressbyperformingthetaskofabandoningthecause.Whenthisisdone,stressdisbandsandceases;

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thecausedoesn’tflareupagain:Thisisnirodha.AndtheknowledgethatstepsintoeliminatethecauseofstressisthePath(magga),thewayleadingtoreleasefromallstressandsuffering,madepossiblebytheeyeofthemindcomposedof–

ñāṇa-cakkhu:intuitionasameansofvision;paññā-cakkhu:discernmentasameansofvision;vijjā-cakkhu:cognitiveskillasameansofvision.

Thisistheeyeofthemind.Inshort,wehave:dukkha,physicalandmentalstress;andsamudaya,thecause

ofstress.Thesetwoareonepairofcauseandeffectfunctioningintheworld.Anotherpairis:nirodha,thedisbandingandcessationofallstress,andmagga-citta,themindfollowingtherightpath,causingthecausesofstress–ignoranceandcraving–todisband.Inotherwords,whenthephysicalandmentalstressfromwhichwesufferisendedthroughthepowerofthemindonthePath,themindisfreedfromalldisruptionsandfermentations,anddoesn’tlatchontocauseoreffect,pleasureorpain,goodorevil,theworldortheDhamma.Itabandonsallsupposings,assumptions,wordings,andconventions.Thisisdeathlessness(amatadhamma),aqualitythatdoesn’tarise,doesn’tchange,doesn’tvanishordisband,andthatdoesn’tfastenontoanyqualityatall.Inotherwords,itcanletgoofconditionedphenomena(saṅkhatadhamma)anddoesn’tfastenontounconditionedphenomena(asaṅkhatadhamma).Itletsgoofeachphenomenoninlinewiththatphenomenon’sowntruenature.Thusthesaying:‘Sabbedhammāanattā’–Nophenomenonistheself;theselfisn’tanyphenomenon.Allsupposingsandassumptions–allmeanings–areabandoned.Thisisnibbāna.

Allofthisiscalledseeingmentalqualitiesinandofthemselves–i.e.,seeingthehigheraspectofmentalqualitiesthatarisesfromtheirmorecommonside.

* * *VIII.RIGHTCONCENTRATION:thewaytodiscernment,knowledge,and

release.Ifweclassconcentrationaccordingtohowit’spracticedingeneral,therearetwosorts:rightandwrong.

A.WrongConcentration:Whyisitcalledwrong?Becauseitdoesn’tgiverisetotheliberatinginsightthatleadstothetranscendentqualities.Forexample,afterattainingacertainamountofconcentration,wemayuseitinthewrongway,asinmagic–hypnotizingotherpeopleorspiritsofthedeadsoastohavetheminourpower,orexertingmagneticattractionsoastoseduceordupeotherpeople–allofwhichcausesthehearttobecomedeceitfulanddishonest.Orwemayuseconcentrationtocastspellsandpracticesorcery,displayingpowersinhopesofmaterialreward.Allofthesethingsarebasedonnothingmorethanmomentary

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(khaṇika)concentration.AnothertypeofWrongConcentrationisthatusedtodeveloptypesofmental

absorptionfallingoutsideoftheBuddha’steachingsandbelongingtoyogicdoctrinesandpractices:forexample,staringatanexternalobject–suchasthesunorthemoon–oratcertainkindsofinternalobjects.Whenthemindbecomessteadyforamoment,youloseyoursenseofthebodyandbecomefastenedontheobjecttothepointwhereyourmindfulnessandalertnesslosetheirmoorings.Youthendriftalonginthewakeoftheobject,inwhateverdirectionyourthoughtsmaytakeyou:uptoseeheavenordowntoseehell,seeingtruethingsandfalsemixedtogether,likingordislikingwhatyousee,losingyourbearings,lackingthemindfulnessandalertnessthatformthepresent.

AnotherinstanceofWrongConcentrationiswhen–afteryou’vebegunpracticingtothepointwhereyou’veattainedthreshold(upacāra)concentration–youthenstaredownonthepresent,focusing,say,onthepropertiesofbreath,fire,orearth,forbiddingthemindtothink;staringdown,gettingintoatranceuntilthepropertybecomesmoreandmorerefined,andthemindbecomesmoreandmorerefined;usingforcetosuppresstheminduntilawarenessbecomessodimthatyoulosemindfulnessandalertnessandallsenseofbodyandmind:Everythingisabsolutelysnuffedoutandstill,withnoself-awareness.Thisiscalledtheplaneofnon-perception(asaññī-bhava),whereyouhavenoperceptionofanythingatall.Yourawarenessisn’twell-rounded,yourmindfulnesslackscircumspection,andasaresultdiscernmenthasnochancetoarise.ThisiscalledWrongConcentration,WrongRelease,amentalblank–noawarenessofpast,present,orfuture.

AnotherinstanceofWrongConcentrationiswhenwecangiverisetomomentaryconcentration,thresholdconcentration,allthewaytothefourjhānas,butaren’tadeptatenteringandleavingtheselevels,sothatwefocusinuntilonlythepropertyofconsciousnessisleft,withnosenseofthebody:Thisiscalledarūpajhāna.Bodilyprocessesdisappear,leavingonlythefourtypesofmentalacts(vedanā,saññā,saṅkhāra,andviññāṇa),whichformthefourlevelsofarūpajhāna,thefirstbeingwhenwefocusonafeelingofspaceoremptiness.Themindattainssucharelaxedsenseofpleasurethatwemaytakeittobeatranscendentstateornibbāna,andsowesearchnofurther,becomingidleandlazy,makingnofurthereffortbecauseweassumethatwe’vefinishedourtask.

Inshort,wesimplythinkorfocus,withouthavinganyfinesseinwhatwe’redoing–entering,leaving,orstayinginplace–andasaresultourconcentrationbecomeswrong.

B.RightConcentration:Thisstartswiththresholdconcentration,whichactsasthebasisforthefourjhānas,beginningwiththefirst:vitakka,thinkingofwhicheveraspectofthebodyyouchoosetotakeasyourobject,suchasthefour

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physicalproperties,startingwiththein-and-outbreath.Andthenvicāra:adjusting,expanding,lettingthebreathsensationsflowthroughoutthebody,andatthesametimeevaluatingtheresultsyouobtain.Forinstance,ifthebodyfeelsuncomfortableorconstricted,adjustthebreathuntilitfeelsrightthroughoutthebody.Themindthenstickstoitssingleobject:Thisistermedekaggatā.Whenmindfulnessentersintothebody,keepingthebreathinmind,andalertnessispresentinfullmeasure,keepingtrackofthecausesthatproduceresultscongenialtobodyandmind,thenyoursenseofthebodywillbenefit.Bathedwithmindfulnessandalertness,itfeelslight,malleable,andfull–saturatedwiththepowerofmindfulnessandalertness.Themindalsofeelsfull:Thisistermedpīti.Whenbothbodyandmindarefull,theygrowquietlikeachildwho,havingeatenhisfill,restsquietandcontent.ThisisthecauseofpleasureontheleveloftheDhamma,termedsukha.Thesefactors,takentogether,formonestageofRightConcentration.

Asyoucontinuepracticingforalengthoftime,thesenseoffullnessandpleasureinthebodybecomesgreater.Ekaggatā–interestandabsorptioninyouroneobject–becomesmoreintensebecauseyouhaveseentheresultsitproduces.Themindbecomessteadyanddetermined,focusedwithfullmindfulnessandalertness,thoroughlyawareofbothbodyandmind,andthusyoucanletgoofyourthinkingandevaluating,enteringthesecondjhāna.

Thesecondjhānahasthreefactors.Ekaggatā:Keepthemindwithitsoneobject,thebreath,whichisnowmoresubtleandrefinedthanbefore,leavingsimplyafeelingofpīti,fullnessofbodyandmind.Thesensationsofthebodydon’tclashwithoneanother.Thefourproperties–earth,water,fire,andwind–areproperlybalanced.Themindandbodydon’tinterferewitheachother,sobothfeelfullandsatisfied.Thebodyfeelspleasant(sukha)–solitaryandquiet.Themind,too,feelspleasantandatease–solitaryandquiet.Whenyou’remindful,alert,andadeptatdoingthis–entering,stayinginplace,andwithdrawing–side-benefitswillresult.Forexample,knowledgeofcertainmatterswillarise,eitheronitsownorafteryou’veposedaquestioninthemind.Doubtsaboutcertainissueswillbeputtorest.Asthesenseofbodilypleasuregrowsstronger,thesenseofmentalpleasureandeasegrowsstrongeraswell,andthusyoucanletgoofthesenseoffullness.Awarenessatthispointbecomesrefinedandsocandetectasubtlelevelofthebreaththatfeelsbright,open,soothing,andspacious.Thisenablesyoutogoontothethirdjhāna.

Thethirdjhānahastwofactors,pleasureandsinglenessofpreoccupation.Thepleasureyou’vebeenexperiencingstartstowaverinflashesasitreachessaturationpointandbeginstochange.Youthusbecomeawareofanother,subtlerlevelofsensation,andsothemindshiftstoasenseofopennessandemptiness.Thebreathgrowsstill,withnomovinginorout,fullineverypartofthebody.

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Thisallowsyoutoletgoofthesenseofpleasure.Themindentersthisstagethroughthepowerofmindfulnessandalertness.Awarenessistranquilandstill,brightinthepresent,steadyandindependent.Itletsgoofthebreathandissimplyobservant.Themindisstill,withnoshiftingbackandforth.Bothbreathandmindareindependent.Themindcanletdownitsburdensandcares.Theheartissolitaryandone,infusedwithmindfulnessandalertness.Whenyoureachthisstageandstaywithitproperly,you’repracticingthefourthjhāna.

Thefourthjhānahastwofactors.Ekaggatā:Yourobjectbecomesabsolutelyone.Upekkhā:Youcanletgoofallthoughtsofpastandfuture;thefivehindrancesarecompletelycutaway.Themindissolitary,clear,andradiant.Thesixproperties–earth,water,fire,wind,space,andconsciousness–becomeradiant.Theheartfeelsspaciousandclear,thoroughlyawareallaroundthroughthepowerofmindfulnessandalertness.Asmindfulnessbecomestemperedandstrong,itturnsintointuitiveknowledge,enablingyoutoseethetruenatureofbodyandmind,sensationsandmentalacts,past,present,andfuture.

Whenthishappens,ifyouaren’tskilled,youcanbecomeexcitedorupset.Inotherwords,youmaydeveloppubbenivāsānussati-ñāṇa,theabilitytorememberpreviouslives.Ifwhatyouseeisgood,youmaygetpleased,whichwillcauseyourmindfulnessandalertnesstoweaken.Ifwhatyouseeisbadordispleasing,youmaygetupsetordistressed,sointentonwhatyourememberthatyoursenseofthepresentisweakened.

Oryoumaydevelopcutūpapāta-ñāṇa:Themindfocusesontheaffairsofotherindividuals,andyouseethemastheydieandarerebornondifferinglevels.Ifyougetcarriedawaywithwhatyousee,yourreferencetothepresentwillweaken.Ifyoufindthishappening,youshouldtakethemindinhand.Ifanythingpleasingarises,holdbackandstayfirminyoursenseofrestraint.Don’tletyourselffallintokāmasukhallikānuyoga,delight.Ifanythingbadordispleasingarises,holdback–becauseitcanleadtoattakilamathānuyoga,distress.Drawthemindintothepresentandguardagainstallthoughtsofdelightanddistress.Keepthemindneutral.Thisisthemiddleway,thementalattitudethatformsthePathandgivesrisetoanotherlevelofawarenessinwhichyourealize,forinstance,howinconstantitistobealivingbeing:Whenthingsgowell,you’rehappyandpleased;whenthingsgobadly,you’repainedandupset.Thisawarenessenablesyoutrulytoknowthephysicalsensationsandmentalactsyou’reexperiencingandleadstoasenseofdisenchantment,termednibbidā-ñāṇa.Youseeallfabricationsasinconstant,harmful,stressful,andhardtobear,aslyingbeyondthecontroloftheheart.

Atthispoint,theminddisentanglesitself:Thisistermedvirāga-dhamma,dispassion.Itfeelsnodesireorattraction;itdoesn’tgulpdownorliefermentinginsensationsormentalacts,past,present,orfuture.Itdevelopsaspeciallevelof

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intuitionthatcomesfromwithin.Whatyouneverbeforeknew,nowyouknow;whatyouneverbeforemetwith,nowyousee.Thishappensthroughthepowerofmindfulnessandalertnessgatheringinatasinglepointandturningintoāsavakkhaya-ñāṇa,enablingyoutodisentangleandfreeyourselffrommundanestatesofmind–inproportiontotheextentofyourpractice–andsoattainthetranscendentqualities,beginningwithstreamentry.

AllofthisistermedRightConcentration:beingskilledatentering,stayinginplace,andwithdrawing,givingriseto–

RightIntuition:correct,profound,andpenetrating;RightView:correctviews,inlinewiththetruth;RightPractice:inwhichyouconductyourselfwithfullcircumspectionin

allaspectsofthetripletraining,withvirtue,concentration,anddiscernmentcomingtogetherintheheart.

This,then,isRightConcentration.Forthemostpart,peoplewhohaveattainedtrueinsighthavedonesointhefourjhānas.Althoughtheremaybeotherswhohavegonewronginthepracticeofjhāna,we’llachievetheproperresultsifwestudysoastogainanunderstandingandadjustourpracticesoastobringitintoline.

ThisendsthediscussionofRightConcentration.

* * *Allthatwehavediscussedsofarcanbesummarizedunderthreeheadings:

RightViewandRightResolvecomeundertheheadingofdiscernment;RightSpeech,RightAction,andRightLivelihoodundertheheadingofvirtue;andRightEffort,RightMindfulness,andRightConcentrationundertheheadingofconcentration.Soaltogetherwehavevirtue,concentration,anddiscernment.

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VIRTUE

Therearethreelevelsofvirtue–1.Heṭṭhima-sīla:normalcyofwordanddeed,whichconsistsofthreekindsof

bodilyacts–notkilling,notstealing,notengaginginsexualmisconduct;andfourkindsofspeech–notlying,notspeakingdivisively,notsayinganythingcoarseorabusive,notspeakingidly.Ifweclassvirtueonthislevelaccordingtothewordingofthepreceptsandthegroupsofpeoplewhoobservethem,therearefour–thefiveprecepts,theeight,theten,andthe227precepts.Allofthesedealwithaspectsofbehaviorthatshouldbeabandoned,termedpahāna-kicca.Atthesametime,theBuddhadirectedustodevelopgoodmannersandproperconductintheuseofthefournecessitiesoflife–food,clothing,shelter,andmedicine–sothatourconductintermsofthought,word,anddeedwillbeorderlyandbecoming.Thisaspectistermedbhāvanā-kicca,behaviorweshouldworkatdevelopingcorrectly.

Observanceofthesepreceptsorrules–dealingmerelywithwordsanddeeds–formsthelowerorpreliminarylevelofvirtue,whichiswhatmakesusintofull-fledgedhumanbeings(manussa-sampatti).

2.Majjhima-sīla:themediumlevelofvirtue,i.e.,keepingwatchoveryourwordsanddeedssothattheycausenoharm;and,inaddition,keepingwatchoveryourthoughtssoastokeepyourmentalkammauprightinthreeways–

a.Anabhijjhā-visamalobha:notcovetingthingsthatdonotbelongtoyouandthatliebeyondyourscopeorpowers;notfocusingyourthoughtsonsuchthings;notbuildingwhatarecalledcastlesintheair.TheBuddhataughtustotendtothewealthwealreadyhavesothatitcangrowonitsown.Thewealthwealreadyhave,ifweuseourintelligenceandingenuity,willdrawmorewealthourwaywithoutourhavingtowasteenergybybeingcovetousorgreedy.Forexample,supposewehaveasinglebananatree:Ifwewaterit,giveitfertilizer,loosenthesoilarounditsroots,andprotectitfromdangers,oursinglebananatreewilleventuallygiverisetoanincreaseofotherbananatrees.Inotherwords,ifwe’reintelligentwecanturnwhateverwealthwehaveintoabasisforalivelihood.Butifwelackintelligence–ifourheartssimplywanttoget,withoutwantingwork–thenevenifweacquireagreatdealofwealth,wewon’tbeabletosupportourselves.Thus,greedofthissort,inwhichwefocusourdesiresaboveandbeyondourcapacities,isclassedasawrongkindofmentalaction.

b.Abyāpāda:abandoningthoughtsofillwill,hatred,andvengeance,anddevelopingthoughtsofgoodwillinstead;thinkingofthegoodaspectsofthe

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peoplewhohaveangeredus.Whenpeoplemakeusangry,itcomesfromthefactthatourdealingswiththem–inwhichweassociatewithandassistoneanother–sometimesleadtodisappointment.Thisgivesrisetodislikeandirritation,whichinturncauseustobrood,sothatwedevelophurtfeelingsthatgrowintoangerandthoughtsofretaliation.Thusweshouldregardsuchpeoplefrommanyangles,forordinarilyashumanbeingstheyshouldhavesomegoodtothem.Iftheydon’tactwelltowardus,theymayatleastspeakwelltous.Oriftheydon’tactorspeakwelltous,perhapstheirthoughtsmaybewell-meaningtoatleastsomeextent.Thus,whenyoufindyourthoughtsheadinginthedirectionofangerordislike,youshouldsitdownandthinkintwoways–

(1)Trytothinkofwhateverwaysthatpersonhasbeengoodtoyou.Whenthesethingscometomind,they’llgiverisetofeelingsofaffection,love,andgoodwill.Thisisoneway.

(2)Angerissomethingworthless,likethescumfloatingonthesurfaceofalake.Ifwe’restupid,wewon’tgettodrinkthecleanwaterlyingunderneath;orifwedrinkthescum,wemaycatchadisease.Apersonwhoisbadtoyouislikesomeonesunkinfilth.Ifyou’restupidenoughtohateorbeangrywithsuchpeople,it’sasifyouwantedtogositinthefilthwiththem.Isthatwhatyouwant?Thinkaboutthisuntilanythoughtsofillwillandangerdisappear.

c.Sammā-diṭṭhi:abandoningwrongviewsandmentaldarkness.Ifourmindslackthepropertrainingandeducation,wemaycometothinkthatweandallotherlivingbeingsarebornsimplyasaccidentsofnature;that‘father’and‘mother’havenospecialmeaning;thatgoodandevildon’texist.Suchviewsdeviatefromthetruth.Theycandissuadeusfromrestrainingtheevilthatlieswithinusandfromsearchingforandfosteringthegood.Tobelievethatthere’snogoodorevil,thatdeathisannihilation,isWrongView–aproductofshort-sightedthinkingandpoordiscernment,seeingthingsforwhattheyaren’t.Soweshouldabandonsuchviewsandeducateourselves,searchingforknowledgeoftheDhammaandassociatingwithpeoplewiserthanwe,sothattheycanshowusthebrightpath.We’llthenbeabletoreformourviewsandmakethemRight,whichisoneformofmentaluprightness.

Virtueonthislevel,whenwecanmaintainitwell,willqualifyustobeheavenlybeings.Thequalitiesofheavenlybeings,whichgrowoutofhumanvalues,willturnusintohumanbeingswhoaredivineinourvirtues,fortoguardourthoughts,words,anddeedsmeansthatwequalifyforheaveninthislifetime.Thisisoneaspectofthemeritdevelopedbyapersonwhoobservesthemiddlelevelofvirtue.

3.Uparima-sīla:highervirtue,wherevirtuemergeswiththeDhammaintheareaofmentalactivity.Therearetwosidestohighervirtue–

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a.PAHĀNA-KICCA:qualitiestobeabandoned,whichareoffivesorts–

(1)Kāmachanda:affection,desire,laxity,infatuation.(2)Byāpāda:illwillandhatred.(3)Thīna-middha:discouragement,drowsiness,sloth.(4)Uddhacca-kukkucca:restlessnessandanxiety.(5)Vicikicchā:doubt,uncertainty,indecision.

Discussion

(1)Illwill(byāpāda)liesattheessenceofkilling(pāṇātipāta),foritcausesustodestroyourowngoodnessandthatofothers–andwhenourmindcankilloffourowngoodness,what’stokeepusfromkillingotherpeopleandanimalsaswell?

(2)Restlessness(uddhacca)liesattheessenceoftakingwhatisn’tgiven(adinnādāna).Themindwandersabout,takingholdofotherpeople’saffairs,sometimestheirgoodpoints,sometimestheirbad.Tofastenontotheirgoodpointsisn’ttooserious,foritcangiveusatleastsomenourishment.Aslongaswe’regoingtostealotherpeople’sbusinessandmakeitourown,wemightaswelltaketheirsilverandgold.Theirbadpoints,though,areliketrashthey’vethrownaway–scrapsandboneswithnothingofanysubstance–andyetevensoweletthemindfeedonthem.Whenweknowthatotherpeoplearepossessiveoftheirbadpointsandguardthemwellandyetwestilltakeholdofthesethingstothinkabout,itshouldbeclassedasaformoftakingwhatisn’tgiven.

(3)Sensualdesires(kāmachanda)lieattheessenceofsensualmisconduct.Themindfeelsanattractionforsensualobjects–thoughtsofpastorfuturesights,sounds,smells,tastes,ortactilesensations–orforsensualdefilements–passion,aversion,ordelusion–tothepointwhereweforgetourselves.Mentalstatessuchasthesecanbesaidtooversteptheboundsofproprietyinsensualmatters.

(4)Doubt(vicikicchā)liesattheessenceoflying.Inotherwords,ourmindsareunsure,withnothingreliableortruetothem.Wehavenofirmprinciplesandsodriftalongundertheinfluenceofallkindsofthoughtsandpreoccupations.

(5)Drowsiness(thīna-middha)isintoxication–discouragement,dullness,forgetfulness,withnomindfulnessorrestraintwatchingoverthemind.Thisiswhatitmeanstobedruggedordrunk.

Alloftheseunskillfulqualitiesarethingsweshouldeliminatebytrainingtheheartalongthelinesof:

b.BHĀVANĀ-KICCA:qualitiestobedeveloped–(1)Mindfulness(sati):Startoutbydirectingyourthoughtstoanobject,such

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asyourin-and-outbreathing.Usemindfulnesstosteadythemindinitsobjectthroughoutboththein-breathandtheout-.Vitakka,thinkinginthisway,iswhatkillsoffsensualdesires,inthatthedisciplineofmindfulnesskeepsthemindfromslippingoffintoexternalobjects.

(2)Vicāra:Evaluateandbeobservant.Makeyourselfawareofwhetherornotyou’vereceivedasenseofcomfortandrelaxationfromyourin-andout-breathing.Ifnot,tendtothebreathandadjustitinavarietyofways:e.g.,inlongandoutlong,inlongandoutshort,inshortandoutshort,inshortandoutlong,inslowandoutslow,infastandoutfast,ingentlyandoutgently,instrongandoutstrong,inthroughoutthebodyandoutthroughoutthebody.Adjustthebreathuntilitgivesgoodresultstobothbodyandmind,andyou’llbeabletokillofffeelingsofillwillandhatred.

(3)Pīti:Whenyougetgoodresults–forinstance,whenthesubtlebreathsensationsinthebodymergeandflowtogether,permeatingtheentiresenseofthebody–thebreathislikeanelectricwire;thevariouspartsofthebody,suchasthebones,arelikeelectricitypoles;mindfulnessandalertnessarelikeapowersource;andawarenessisthusbrightandradiant.Bothbodyandmindfeelsatisfiedandfull.Thisispīti,orrapture,whichcankillofffeelingsofdrowsiness.

(4)Sukha:Nowthatfeelingsofrestlessnessandanxietyhavedisappeared,asenseofpleasureandeasearisesforbothbodyandmind.Thispleasureiswhatkillsoffrestlessness.

(5)Ekaggatā:Doubtsanduncertaintyfadeintothedistance.Themindreachessinglenessofpreoccupationinastateofnormalcyandequilibrium.Thisnormalcyofmind,whichismaintainedthroughthepowerofthedisciplineofmindfulness(sati-vinaya),formstheessenceofvirtue:firmness,steadiness,stability.Andtheresultingflavorornourishmentofvirtueisasolitarysenseofcalmforthemind.Whenfreedomofthissortariseswithinus,thisiscalledthedevelopmentofsīlānussati,themindfulnessofvirtue.Thisisvirtuethatattainsexcellence–leadingtothepaths,theirfruitions,andnibbāna–andthuscanbecalleduparima-sīla,highervirtue.

Tosummarize,therearethreelevelsofvirtue:external,intermediate,andinternal.Inultimateterms,however,therearetwo–

1.Mundanevirtue:virtueconnectedwiththeworld,inwhichwemaintaintheprinciplesofordinaryhumanmoralitybutareasyetunabletoreachthetranscendentlevels:streamentry,once-returning,non-returning,andarahantship.Wecan’tyetcutthefetters(saṅyojana)thattiethehearttotheinfluencesofalltheworlds.Thisisthuscalledmundanevirtue.

2.Transcendentvirtue:virtuethat’sconstantandsure,goingstraighttothe

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heart,bathingtheheartwithitsnourishment.Thisarisesfromthepracticeoftranquilitymeditationandinsightmeditation.Tranquilitymeditationformsthecause,andinsightmeditationtheresult:discoveringthetruenatureoftheproperties,aggregates(khandhas),andsenses;seeingclearlythefournobletruths,inproportiontoourpracticeofthePath,andabandoningthefirstthreeofthefetters–

a.Sakkāya-diṭṭhi(self-identityviews):viewsthatseethebodyortheaggregatesasintheselforasbelongingtotheself.Ordinarily,wemaybeconvincedthatviewsofthissortaremistaken,yetwecan’treallyabandonthem.Butwhenweclearlyseethatthey’rewrongforsure,thisiscalledRightView–seeingthingsastheytrulyare–whichcaneliminatesuchwrongviewsasseeingthebodyasbelongingtotheself,ortheselfasthefiveaggregates,orthefiveaggregatesasintheself.

b.Vicikicchā:doubtaboutwhat’sgenuineandtrue,andwhat’scounterfeitandfalse.ThepowerofRightViewallowsustoseethatthequalitytowhichweawakenexistsatalltimesandthatthetruequalitiesenablingustoawakenalsoexistandaremadeeffectivethroughthepowerofthepracticeswe’refollowing.Ourknowledgeisdefiniteandtrue.OurdoubtsaboutthevirtuesoftheBuddha,Dhamma,andSaṅghaareclearedupforgood.Thisiscalledbecominganiyata-puggala,apersonwhoiscertainandsure.

c.Sīlabbata-parāmāsa:Whentheheartabandonsthisfetter,itnolongerfondlestheoriesconcerningmoralvirtue;it’snolongerstuckmerelyonthelevelofmannersandactivities.Goodandevilareaccomplishedthroughtheheart;activitiesaresomethingseparate.Eventhoughpeoplewhoreachthisleveldogood–takingtheprecepts,makinggiftsandofferings,ormeditatinginlinewiththegoodcustomsoftheworld–they’renotcaughtuponanyofthesethings,becausetheirheartshavereachedthenourishmentofvirtue.Theyaren’tstuckontheparticulars(byañjana),i.e.,theiractivities;noraretheystuckonthepurpose(attha),i.e.,themeaningorintentoftheirvariousgoodmanners.Theirheartsdwellinthenourishmentofvirtue:tranquility,stability,normalcyofmind.Justasapersonwhohasfeltthenourishmentthatcomesfromfoodpermeatinghisbodyisn’tstuckoneitherthefoodoritsflavor–becausehe’sreceivedthebenefitsofthenourishmentitprovides–inthesameway,theheartsofpeoplewhohavereachedtheessenceofvirtuearenolongerstuckonactivitiesormanners,particularsorpurposes,becausethey’vetastedvirtue’snourishment.

Thisisthusclassedastranscendentvirtue,thefirststageofnibbāna.Eventhoughsuchpeoplemaybedestinedforfurtherrebirth,they’respecialpeople,apartfromtheordinary.Anyonewhosepracticereachesthislevelcanbecountedasfortunate,ashavingreceiveddependablewealth,likeingotsofgold.Justasgoldcanbeusedascurrencyallovertheworldbecauseithasspecialvalueforall

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humanbeings–unlikepapercurrency,whoseuseislimitedtospecificcountries–inthesameway,aheartthathastrulyattainedvirtuehasavalueinthislifethatwillremainconstantinlivestocome.Thus,apersonwhohasreachedthislevelhasreceivedpartoftheNobleWealthofthosewhopracticethereligion.

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CONCENTRATION

Concentrationhasthreelevels–

1.Kāmāvacara-khaṇika-samādhi:(momentaryconcentrationinthesensoryrealm):Themindkeepsthinking,comingtorest,andrunningalongafterskillfulpreoccupations–eitherinternalorexternal–onthesensorylevel(kāmāvacara-kusala):sights,sounds,smells,flavors,tactilesensations,orideas.Anexampleofthisiswhenthemindbecomesquietandrestedforamomentaswesitchantingorlisteningtoasermon.Inotherwords,themindgrowsstillformomentaryperiodsinthesamewaythatapersonwalks:Onefoottakesastepwhiletheotherfootrestsontheground,providingtheenergyneededtoreachone’sgoal.Thisisthuscalledmomentaryconcentration,somethingpossessedbypeopleallovertheworld.Whetherornotwepracticeconcentration,themindisalwaysbehavingthiswaybyitsverynature.Thisiscalledthebhavaṅga-cittaorbhavaṅga-pāda:Themindstopsforamomentandthenmoveson.Indevelopinghigherlevelsofconcentration,wehavetostartoutwiththisordinarylevelasourbasis.Otherwise,thehigherlevelsprobablywouldn’tbepossible.Still,thislevelofconcentrationcan’tbeusedasabasisfordiscernment,whichiswhywehavetogofurtherinourpractice.

2.Rūpāvacara-upacāra-samādhi(thresholdconcentrationintherealmofform):Thisreferstothefirstjhāna,inwhichthemindcomesinwardtorestonasinglepreoccupationwithinthebody,fixingitsattention,forexample,onthein-and-outbreath.Whenthemindstayswithitsoneobject,thisiscalledekaggatā.Atthesametime,there’smindfulnesskeepingthebreathinmind:Thisiscalledvitakka.Themindthenadjustsandexpandsthevariousaspectsofthebreaththroughouttheentirebody,evaluatingthemmindfullywithcompletecircumspection:Thisiscalledalertness(sampajañña)orvicāra,whichisthefactorawareofcausesandresults.Mindfulness,thecause,iswhatdoesthework.Thusvitakkaandvicāracooperateinfocusingonthesametopic.Wearethenawareoftheresultsastheyarise–feelingsoffullness,pleasure,andease(pītiandsukha)forbodyandmind.Atthispoint,themindletsdownitsburdenstorestforawhile,likeapersonwalkingalongwhomeetswithsomethingpleasingandattractive,andsostopstolook:Bothfeetarestandingstill,steppingneitherforwardnorback.

Ifwearen’tskilledenoughtogoonanyfurther,we’llthenretreat.Ifweseeresults–suchassignsandvisions–arisinginthemind,wemaygetexcitedandso

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causeouroriginalpreoccupationtowaverorfade.Likeapersonsittingonachair:Ifheseessomethingappealinginfrontofhim,hemaybecomesointerestedthatheleansforwardandreachesouthishand;hemayevenbegintobudgeabitfromhisseatorstandupcompletely.Inthesameway,ifwegetengrossedinvisions,thoughts,orviewswhilewe’reengagedinthresholdconcentration,wecanbecomeexcitedandpleased–wemayeventhinkthatwe’vereachedthetranscendent–andthiscancauseourconcentrationtodegenerate.Ifwetrytodoitagainandcan’t,wemaythenseizetheopportunitytosaythatwe’vegonebeyondthepracticeofconcentration,sothatwecannowtakethewayofdiscernment–thinking,pondering,andlettinggoinlinewithnothingmorethanourownviewsandideas.This,though,isnotlikelytosucceed,becauseourknowledgehasnofirmbasisorcore,likeawheelwithnoaxleorhub:Howcanitgetanywhere?Thepowerofthresholdconcentration,ifwedon’twatchafteritwell,isboundtodeteriorate,andwe’llbeleftwithnothingbutold,left-overconcepts.

3.Rūpāvacara-appanā-samādhi(fixedpenetrationintherealmofform):Thisreferstothepracticeofallfourlevelsofrūpajhāna.Thefirstjhānahasfivefactors:directedthought,evaluation,fullness,pleasure,andsinglenessofpreoccupation.Thesecondjhānahasthree:fullness,pleasure,andsinglenessofpreoccupation.Thethirdhastwo:pleasureandsinglenessofpreoccupation;andthefourthhastwo:equanimityandsinglenessofpreoccupation.

Discussion

Fixedpenetrationintherealmofformmeansthatthemindfocusesontheinternalsenseofthebody,remainingsteadilywithasingleobject–suchasthein-and-outbreath–untilitreachesjhāna,beginningwiththefirstlevel,whichiscomposedofdirectedthought,evaluation,fullness,pleasure,andsinglenessofpreoccupation.

Whenyouseeresultsarising,focusinonthoseresultsandtheywillthenturnintothesecondjhāna,whichhasthreefactors:fullness,pleasureandsinglenessofpreoccupation.

Asyourfocusbecomesstronger,itcausesthesenseoffullnesstowaver,soyoucannowletgoofthatsenseoffullness,andyourconcentrationturnsintothethirdjhāna,inwhichonlytwofactorsareleft:pleasureandsinglenessofpreoccupation.Themindhasfewburdens;itsfocusisstrongandthesenseofinnerlightisradiant.

Thiscausesthefeelingofpleasuretowaver,sothatyoucanletgoofthatsenseofpleasure,andthemindattainsonenessinaverysubtlepreoccupation.The

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preoccupationdoesn’twaverandneitherdoesthemind.Itstandsfirminitsfreedom.Thisiscalledequanimityandsinglenessofpreoccupation,whichformthefourthjhāna.Mindfulnessispowerful;alertness,complete.Botharecenteredonasinglepreoccupationwithoutgettingsnaggedonanyotherallusionsorperceptions.Thismentalstateiscalledthefourthjhāna,whichhastwofactors:Equanimityistheexternalattitudeofthemind;asfortherealfactors,they’remindfulnessandsingleness,steadyandfirm.

Themindexperiencesasenseofbrightness,theradiancethatcomesfromitsstateoffixedpenetration.Mindfulnessandalertnessarecircumspectandall-round,andsogiverisetoskillandproficiencyinpracticingjhāna–infocusing,stayinginplace,steppingthroughthevariouslevels,withdrawing,goingbackandforth.Whenthemindbehavesasyouwantitto,nomatterwhenyoupractice,onlythendoesthistrulyqualifyasfixedpenetration,thebasisforthearisingofthreequalities:intuitiveknowledge(ñāṇa),discernment(paññā),andcognitiveskill(vijjā).

Intuitiveknowledgeherereferstoknowledgeorsensitivityofanextraordinarysort.Forexample–

Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.Cutūpapāta-ñāṇa:theabilitytofocusonthedeathandrebirthofother

livingbeings–sometimesingooddestinations,sometimesinbad–togetherwiththecausesthatleadthemtobereborninsuchways.Thisgivesrisetoasenseofwearinessanddisenchantmentwithsensationsandmentalacts,bodyandmind.

Āsavakkhaya-ñāṇa:knowinghowtoputanendtothedefilementsoftheheartinaccordancewiththeknowledge–theclearvisionofthefournobletruths–thataccompaniestheparticulartranscendentpathreached.Andtherearestillotherformsofextraordinaryknowledge,suchasiddhividhī,theabilitytodisplaysupernormalpowers,tomakeanimageofoneselfappeartootherpeople;dibbasota,clairaudience;dibbacakkhu,clairvoyance–i.e.,theabilitytoseeobjectsattremendousdistances.

Discernmentreferstodiscriminatingknowledge,clearcomprehension,knowledgeinlinewiththetruth.Forexample–

Attha-paṭisambhidā:acumenwithregardtoaimsandresults;thorough-goingcomprehensionofcauseandeffect;knowing,forexample,howstressiscausedbyignoranceandcraving,andhowthedisbandingofstressiscausedbytheintuitivediscernmentthatformsthePath;comprehendingthemeaningandaimsoftheBuddha’svariousteachingsandknowinghowtoexplainthemsothatotherpeoplewillunderstand–beingable,for

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instance,tosummarizealongpassagewithoutdistortingitsmeaning.Dhamma-paṭisambhidā:acumenwithregardtomentalqualities;

knowinghowtoexplaindeepandsubtlepointssothatotherpeoplewillunderstand.

Nirutti-paṭisambhidā:acumenwithregardtodifferentlanguages.Accordingtothetexts,thisincludesknowingforeignlanguagesandthelanguagesofvariousotherlivingbeingsbymeansoftheeyeofdiscernment(paññācakkhu).

Paṭibhāṇa-paṭisambhidā:acumenwithregardtoexpression;beingfluentinmakingexplanationsandquick-wittedindebate;knowingthemoststrategicwaytoexpressthings.

Alloftheseformsofdiscernmentcanarisefromtrainingthemindtoattainfixedpenetration.Vijjā–clear,openknowledge,freefromanyfurtherconcealments;andāloka–brilliance,radiancestreamingoutinalldirections–enableustoseethetruenatureofsensationsandmentalacts,inaccordancewithourpowersofintuitivediscernment.

Cognitiveskillreferstoclear,uncannyknowledgethatarisesfromthemind’sbeingfirmlyfixedinjhāna.Thereareeightsorts–

(1)Vipassanā-ñāṇa:clearcomprehensionofphysicalsensationsandmentalacts(rūpa,nāma).

(2)Manomayiddhi:psychicpowers,influencingeventsthroughthepowerofthought.

(3)Iddhividhī:theabilitytodisplaypowers,makingone’sbodyappearinavarietyofways.

(4)Dibba-cakkhu:clairvoyance.(5)Dibba-sota:clairaudience.(6)Cetopariya-ñāṇa:theabilitytoknowthementalstatesofother

people.(7)Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.(8)Āsavakkhaya-ñāṇa:theabilitytoputanendtothefermentations

thatdefiletheheart.

Thus,jhānaontheleveloffixedpenetrationisextremelyimportant.Itcangiveussupportonallsides–ontheleveloftheworldandoftheDhamma–andcanbringsuccessinourvariousactivities,bothinourworldlyaffairsandinourDhammaduties,leadingusontothetranscendent.

Tosummarize,therearetwokindsofconcentration:

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1.Thatwhichgivesrisetomundaneknowledge:Thisistermedmundaneconcentration.

2.ThatwhichhelpsustofulfillourdutiesontheleveloftheDhamma,leadingtovipassanā-ñāṇaorāsavakkhaya-ñāṇa,theknowledgethatenablesus–inaccordancewiththediscernmentandcognitiveskillsthatarise–toabandonorcutoffcompletelythementalcurrentstendinginthedirectionofthefetters:Thisistermedtranscendentconcentration.

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DISCERNMENT

Discernmentisofthreekinds–

1.Sutamaya-paññā:discernmentthatcomesfromstudying.2.Cintāmaya-paññā:discernmentthatcomesfromreflecting.3.Bhāvanāmaya-paññā:discernmentthatcomesfromdevelopingthe

mind.

Discussion

l.Sutamaya-paññāisthediscernmentthatcomesfromhavinglistenedagreatdeal,liketheVenerableĀnanda.Listeninghere,though,includesstudyingandtakinginterestinavarietyofways:payingattention,takingnotes,askingquestions,andtakingpartindiscussionssoastobecomequick-wittedandastute.

Educationofallkindscomesdowntotwosorts:(a)learningthebasicunits,suchasthelettersofthealphabet,theirsoundandpronunciation,soastounderstandtheiracceptedusage;and(b)learninghowtoputthemtogether–forinstance,howtocombinetheletterssoastogiverisetowordsandmeanings–aswhenwecompleteourelementaryeducationsothatwewon’tbeatalosswhenwe’recalledontoreadandwriteinthecourseofmakingaliving.

Intheareaofthereligion,wehavetostudythelettersofthePalialphabet,theircombinations,theirmeanings,andtheirpronunciation.Ifwedon’tunderstandclearly,weshouldtakeaninterestinaskingquestions.Ifwehavetroublememorizing,weshouldjotdownnotesasawayofaidingourmemoryandexpandingourconcepts.Inaddition,wehavetostudybymeansofoursenses.Forexample,whenweseeavisualobject,weshouldfindoutitstruth.Whenwehearsoundsorwords,weshouldfindouttheirtruth.Whenwesmellanaroma,weshouldconsiderittoseewhatitcomesfrom.Weshouldtakeaninterestinflavorssothatweknowwhattheycomefrom,andintactilesensations–theheatandcoldthattouchthebody–bystudyingsuchthingsasthewayweatherbehaves.

Alloftheseformsofeducationarewaysofgivingrisetoastuteness–bothintheareaoftheworldandintheareaoftheDhamma–becausetheyconstituteabasiclevelofknowledge,liketheprimaryeducationofferedinschools.

2.Cintāmaya-paññāreferstothinkingandevaluatingsoastolearnthemeaningandtruthofone’sbeginningeducation.Thislevelofeducationdrawsoutthemeaningoftheknowledgewehavegainedthroughstudying.Whenwegain

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information,weshouldreflectonituntilweunderstanditsothatwewillbeledbyoursenseofreasonandnotbygullibilityorignorance.Thisislikeapersonwhohasusedhisknowledgeofthealphabettogainknowledgefrombookstocompletehissecondaryeducation.Suchapersonhasreachedthelevelwherehecanthinkthingsthroughclearly.

IntheareaoftheDhamma,thesameholdstrue.Oncewehavelearnedthebasics,weshouldresearchandthinkthroughthecontentoftheTeachinguntilwegiverisetoanunderstandingsothatwecanconductourselvescorrectlyinlinewiththemethodsandaimstaughtbythesagesofthepast.ThislevelofdiscernmentiswhatpreparesustoconductourselvesproperlyinlinewiththetruthsoftheDoctrineandDiscipline.Thisisclassedasanaspectofpariyattidhamma,Dhammaontheleveloftheory.BylearningthelanguageandmeaningoftheTeaching,wecanbecomeastuteasfarastheoryisconcerned;butifwedon’tusethatknowledgetotrainourselves,it’sasifwestudiedaprofession–suchaslaw–butthenwentouttobecomebandits,sothatourknowledgewouldn’tgiveitsproperresults.Forthisreason,we’vebeentaughtstillanothermethod,whichisthewell-springofdiscernmentormastery–i.e.,thementalactivitytermedbhāvanāmaya-paññā.

3.Bhāvanāmaya-paññā:discernmentthatarisesexclusivelyfromtrainingthemindinconcentration.Inotherwords,thislevelofdiscernmentisn’trelatedtotheoldobservationswe’vegainedfromthepast,becauseouroldobservationsareboundtoobscurethenewobservations,endowedwiththetruth,thatcanariseonlyrightatthemind.Whenyouengageinthisformofpractice,focusexclusivelyonthepresent,takingnoteofasinglething,notgettinginvolvedwithpastorfuture.Steadythemind,bringingitintothepresent.Gathervirtue,concentration,anddiscernmentallintothepresent.Thinkofyourmeditationobjectandbringyourpowersofevaluationtobearonit–say,byimmersingmindfulnessinthebody,focusingonsuchobjectsasthein-and-outbreath.Whenyoudothis,knowledgewillarise.

‘Ñāṇaṁudapādi’:Intuitiveknowledgeofthingswehaveneverbeforestudiedorknownwillappear.Forexample:pubbenivāsānussati-ñāṇa–theabilitytorememberourpresentlifeandpastlives;cutūpapāta-ñāṇa–theabilitytoknowlivingbeingsastheydieandarereborn–wellorpoorly,happilyormiserably–knowingthecausesandresultsofhowtheyfare;āsavakkhaya-ñāṇa–theabilitytocleanseourselvesofthefermentationsthatdefilethemind,thinningthemoutoreliminatingthemaltogether,asweareable.Thesethreeformsofknowledgedon’tariseforpeoplewhosimplystudyorthinkthingsthroughinordinaryways.TheyformamentalskillthatarisesfromthepracticeofconcentrationandareanaspectofDhammaonthelevelofpractice(paṭipatti-dhamma).

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Anotheraspect–’paññāudapādi’:Cleardiscernmentofthetruenatureoftheproperties(dhātu),aggregates,andsensemediaarises.Wecanfocusonthesethingsbywayofthemindandknowthemintermsofthefournobletruths:stress(dukkha),whicharisesfromacause(samudaya),i.e.,ignoranceandcraving;andthennirodha,theceasinganddisbandingofstress,whichoccursastheresultofacause,i.e.,thePath(magga),composedofpracticesforthemind.ThesethingscanbeknownbymeansofthediscernmentthatarisesexclusivelyanddirectlywithinusandistermedtheeyeofdiscernmentortheeyeofDhamma:theeyeofthemind,awakeningfromitsslumbers.

‘Vijjāudapādi’:Theeightformsofcognitiveskill,whichfollowthelawsofcauseandeffect–meansofpracticethatbringusresults–canariseinaquietmind.

‘Ālokoudapādi’:Brightness,clarity,relief,andemptinessariseinsuchamind.Thus,thediscernmentthatresultsfromdevelopingtheminddiffersfromthe

beginningstagesofdiscernmentthatcomefromstudyingandreflecting.StudyandreflectionareclassedasDhammaontheleveloftheory,andcangiveonlyapreliminarylevelofknowledge.They’relikeapersonwhohasawakenedbuthasyettoopenhiseyes.Thediscernmentthatcomesfromdevelopingthemind,though,islikewakingupandseeingthetruth–past,present,andfuture–inallfourdirections.Wecanclearlyseestress,itscause,itsdisbanding,andthePathtoitsdisbanding,andsocanabsolutelyabandonthefirstsetoffetters.Ourheartswillthenflowtonibbāna,justasthewaterinamountaincataractissuretoflowtothesea.Theywillflowtotheirnaturaltruth:thementalfullnessandcompletenessofapersonwhohaspracticedmentaldevelopmentuntildiscernmentariseswithin.Wewillmeetwithaspecialformofskill–transcendentskill–whosepowerwillstaywithusalways,aqualitythat’scertainandsure,termedcertaintruth,certainwisdom,makinguspeoplecertainfornibbāna.

Sothislevelofdiscernment–termedthediscernmentofliberatinginsight–isespeciallyimportant.Itarisesonitsown,notfromcogitatingalongthelinesofoldconceptswe’velearned,butfromabandoningthem.Oldconceptsarewhatobscurethenewknowledgereadytoarise.

Thenatureofliberatinginsightislikeanelectriclight:Simplypresstheswitchonce,andthingsallaroundaremadebright.Inthesameway,whenthemindreachesastageofreadiness,insightwillariseinasinglementalinstant,andeverythingwillbecomeclear:properties,aggregates,andthesensemedia.We’llknow,ontheonehand,what’sinconstant(aniccaṁ),stressful(dukkhaṁ),andnot-self(anattā);andontheotherhand,what’suncommon,i.e.,niccaṁ–what’sconstantandtrue;sukhaṁ–truehappiness,termednirāmisa-sukha;andattā–theself.Theeyeofthemindcanknowbothsidesandletgobothways.It’s

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attachedneithertowhat’sinconstant,stressful,andnot-self;nortowhat’sconstant(niccaṁ),good(sukhaṁ),andright(attā).Itcanletthesethingsgo,inlinewiththeirtruenature.

Theknowledgethatcomesfromdiscernment,cognitiveskill,andintuitiveinsight,itcanletgoaswell.Itisn’tattachedtoviews–forthere’syetanother,separatesortofrealitythathasno‘this’or‘that.’Inotherwords,itdoesn’thavethevieworconceitthat‘Iam.’Itletsgooftheassumptionsthat,‘That’stheself,’‘That’snot-self,’‘That’sconstant,’‘That’sinconstant,’‘Thatarises,’‘Thatdoesn’tarise.’Itcanletgoofthesethingscompletely.That’stheDhamma,andyetitdoesn’tholdontotheDhamma,whichiswhywesaythattheDhammaisnot-self.Italsodoesn’tholdontotheviewthatsays,‘not-self.’Itletsgoofviews,causes,andeffects,andisn’tattachedtoanythingatalldealingwithwordingsormeanings,conventionsorpractices.

This,then,isdiscernmentthatarisesfromthedevelopmentofthemind.

Tosummarize:ThediscernmentthatcomesfromstudyingandreflectingisclassedasDhammaontheleveloftheory.ThediscernmentthatcomesfromdevelopingthemindisclassedasDhammaonthelevelofpractice.Theresultsthatarisearetwo–

1.Mundanediscernment:comprehension–oftheworldandtheDhamma–fallingundermundaneinfluencesandsubjecttochange.

2.Transcendentdiscernment:awarenessthatgoesbeyondtheordinary,givingrisetoclearrealizationwithin.Peoplewhoreachthislevelaresaidtohaveawakenedandopenedtheireyes,whichiswhatismeantby‘Buddho.’

* * *Tosummarizeeverything,therearethreemainpoints–

1.Virtue,whichintermsofwhereitsprinciplesarefoundistheVinayaPiṭaka.

2.Concentration,whichintermsofwhereitsprinciplesarefoundistheSuttantaPiṭaka.

3.Discernment,whichintermsofwhereitsprinciplesarefoundistheAbhidhammaPiṭaka.

Expressedintermsoftheirmeaning,theyrefertothreemodesofbehaviortobedeveloped–

1.Virtue:keepingourwordsanddeedshonestandingoodorder.Thisisameansofkillingoffoneofthecausesofstress,i.e.,kāma-taṇhā(sensual

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craving),mentalstatesthattakepleasureingrowingattachedandinvolvedinsights,sounds,smells,flavors,tactilesensations,andideas,knownthroughthesensesofsight,hearing,smell,taste,feeling,andideation.

2.Concentration:steadyingthemindinasinglepreoccupation,holdingfasttothepresent,notlatchingontothoughtsofpastorfuture.Concentrationisameansofkillingoffbhava-taṇhā(cravingtobewhatoneisn’t),i.e.,mentalstatesthatstrayoffintothoughtsofpastandfuture.Theactofstrayingiscravingforbecoming,lookingforanewplacetotakebirth.Thisiswhatismeantby‘sambhavesin.’Whenconcentrationarises,themindcanletgoofsuchcraving.

3.Discernment:circumspectknowledgethatguardsoverthemindtokeepitfrombeinginfluenced,involved,andattached.Discernmentiswhatenablesustoabandonvibhava-taṇhā(cravingnottobewhatoneis),inthatthecharacteristicofthisformofcravingisthewaveringthatoccursinthementalmomentarisinginthepresent.Thiswecanperceivethroughintuitivediscernment.Discernmentknowsstress;intuitiveknowledgecutstherootofstress;cognitiveskill–clearknowledgeofpast,future,andpresent–distinguishescause,result,andrelease,withoutbeingattached:Thisiswhat’smeantbytheskillofrelease.

AndthatistheheartoftheBuddha’steachings.

(Etaṁbuddhāna-sāsanaṁ)

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BasicThemes

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PROLOGUE

Beginningmeditatorsshouldsearchfortwothingsasexternalaidstotheirpractice–

1.Suitablecompanions(puggala-sappāya):Bediscriminatinginchoosingpeopletoassociatewith.Searchonlyforcompanionswhohavepeaceofmind.Thiscanbeanygroupatall,aslongasthegroupasawholeisaimingformentalpeace.

2.Asuitablelocation(senāsana-sappāya):Chooseaquietplacewithanagreeableatmosphere,farfromhumansociety.Placesofthissort,providingphysicalseclusion,areconducivetothepracticeofmeditation.ExampleslistedintheCanonincludecavernsandcaves,theshadeofanover-hangingcliff-face,theforestwilderness,andemptyhousesorbuildingswherenottoomanypeoplewillcomepassingby.Placeslikethisareanexcellentaidandsupportforabeginningmeditator.

Whenyougotostayinsuchaplace,don’tletyourthoughtsdwellontopicsthatwillactasenemiestoyourpeaceofmind.Forexample,don’tpreoccupyyourselfwithmagicspellsortheblackarts.Instead,calltomindandputintopracticeprinciplesandqualitiesthatwillbetoyourbenefit.Forexample–

Appicchatā:Beapersonoffewwantswithregardtothenecessitiesoflife.

Santuṭṭhi:Becontentwiththepossessionsyoualreadyhave.Viveka:Aimsolelyforpeace,quiet,andseclusion.Asaṅsagga:Don’tentangleyourselfwithhumancompanionship.Viriyārambha:Besingle-mindedandpersistentinmakingthemindstill

andatpeace.Sīlānussati:Reflectonyourownconducttoseeifyou’veoverstepped

anyofyourprecepts,and–ifyouhave–immediatelypurifyyourbehaviorthroughyourownintention.

Samādhi-kathā:Focusoncallingtomindthemeditationthemeonwhichyourmindcanbecomefirmlyestablished.

Paññā-kathā:Focusexclusivelyonthosetopicsthatwillgiverisetodiscernmentandclearinsight.

Vimutti:Makethemindwell-disposedtowardthesearchforreleasefromalldefilements.

Vimutti-ñāṇa-dassana:Focusoncontemplatinghowtocometothe

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realizationsthatwillenableyoutogainreleasefromthefermentationofalldefilements.

Theseprinciplesareguidelinesformeditatorsofeverysort,andwilldirectthemindsolelytothepathleadingbeyondallsufferingandstress.

Whatfollowsisashort-handlistofessentialprinciples,selectedtohelppreventmeditatorsfromgettingtiedupinthecourseoftheirpractice.Theseprinciples,though,shouldbeviewedmerelyasincidentaltotheDhamma.TherealityoftheDhammahastobebroughtintobeingwithinourselvesthroughourownenergies:ThisiscalledpracticingtheDhamma.Ifwegonofurtherthanthelists,we’llendupwithonlyconceptsoftheDhamma.Ourultimateaimshouldbetomakethemindstilluntilwereachthenaturalrealitythatexistsonitsownwithinus,thatknowsonitsownandletsgoonitsown.ThisisthepracticeoftheDhammathatwillleadustotherealizationoftheDhamma–thetruetasteandnourishmentoftheDhamma–sothatwewillnolongerbecaughtupontheropes.

Inotherwords,conceptualizedDhammaislikearopebridgeforcrossingoverariver.Ifwetakethebridgedownandthencarryitwithus,itwillservenopurposeotherthantoweighusdownandgetusalltiedup.SonomatterhowmuchconceptualizedDhammayoumayhavememorized,whenyoucometothepointwhereyou’repracticingforrealyouhavetotakeresponsibilityforyourself.Whetheryouaretowinorlose,letgoorcling,willdependonhowmuchDhammayou’vebuiltintoyourownmind.Thisiswhywe’retaughtnottoclingtothescripturesandtexts,tomeaningsandconcepts.Onlywhenwetrainourselvestogetbeyondallthiswillwebeheadingforpurity.

Attāhiattanonātho:

Nothingcanhelpusunlesswecanrelyonourselves.Onlywhenwerealizethiswillwebeontherighttrack.TheBuddhaattainedallofthetruthshetaughtbeforeheputthemintowords.Itwasn’tthecasethathecameupwiththewordsfirstandthenputthemintopracticelater.Hewaslikethescientistswhoexperimentandgetresultsbeforewritingtextbooks.Butpeoplewhosimplyreadthetextbooksknoweverything–forexample,theymayknoweverypartinanairplane–buttheycan’tproduceoneoutoftheirownknowledge.Tobeaconsumerandtobeaproduceraretwodifferentthings.IfweclingmerelytotheconceptsoftheDhamma,simplymemorizingthem,we’renomorethanconsumers.Onlyifwemakeourselvesintoproducers,sothatotherscanconsume,willwebeactingproperly.

Tobesuccessfulproducers,wehavetoacceptresponsibilityforourselves.Ifthere’sanyareawherewedon’tsucceed,weshouldapplyourowningenuityuntil

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wedo.Ifwerelyjustontheingenuityofothers,thenwecan’tdependonourselves.Andifwecan’tdependonourselves,whyshouldweletotherpeoplethinkthattheycandependonus?

ThisiswhyIhavecompiledthislistofprinciplesmerelyasabriefbeginningguideformeditators.

TheThirteenAsceticObservances

1.Paṅsukūlikaṅga:thepracticeofwearingrobesmadefromthrown-awaycloth.

2.Tecīvarikaṅga:thepracticeofusingonlyonesetofthreerobes.3.Piṇḍapātikaṅga:thepracticeofgoingforalms.4.Sapadācārikaṅga:thepracticeofnotbypassinganydonorsonone’s

almspath.5.Ekāsanikaṅga:thepracticeofeatingnomorethanonemealaday.6.Pattapiṇḍikaṅga:thepracticeofeatingone’sfoodonlyfromone’s

bowl.7.Khalupacchābhattikaṅga:thepracticeofnotacceptinganyfood

presentedafteronehaseatenone’sfill.8.Āraññikaṅga:thepracticeoflivinginthewilderness.9.Rukkhamūlikaṅga:thepracticeoflivingundertheshadeofatree.10.Abbhokāsikaṅga:thepracticeoflivingoutundertheopensky.11.Sosānikaṅga:thepracticeoflivinginacemetery.12.Yathāsanthatikaṅga:thepracticeoflivinginwhateverplaceis

assignedtoone.13.Nesajjikaṅga:thepracticeofnotlyingdown.

TheFourteenDuties

1.Ākantuka-vatta:dutiesofamonknewlyarrivingatamonastery.2.Āvāsika-vatta:dutiesofahost-monkwhenanewcomerarrives.3.Gamika-vatta:dutiesofamonkwhenleavingamonastery.4.Anumodanā-vatta:dutiesconnectedwithexpressingappreciationfor

donationsoffood.5.Bhattaka-vatta:dutiestoobservebeforeandafterone’smeal.6.Piṇḍicārika-vatta:dutiestoobservewhengoingforalms.7.Āraññika-vatta:dutiestoobservewhenlivinginthewilderness.8.Senāsana-vatta:dutiestoobserveinlookingafterone’sdwelling

place.9.Jantaghara-vatta:dutiestoobserveinusingthefire-house.

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10.Vaccakuṭī-vatta:dutiestoobserveinusingthetoilet.11.Upajjhāya-vatta:dutiestoobserveinattendingtoone’spreceptor.12.Ācariya-vatta:dutiestoobserveinattendingtoone’steacher.13.Saddhivihārika-vatta:apreceptor’sdutiestowardhispupil.14.Antevāsika-vatta:ateacher’sdutiestowardhispupil.

SevenImportantSetsofPrinciples(TheWingstoAwakening)

1.Thefourestablishingsofmindfulness(satipaṭṭhāna):body,feelings,mind,mentalqualities.

2.Thefourrightexertions(sammappadhāna):makingtheefforttopreventevilfromarising,toabandonwhateverevilhasarisen,togiverisetothegoodthathasn’tyetarisen,andtomaintainthegoodthathas.

3.Thefourbasesofpower(iddhipāda):

Chanda–anaffinityforone’smeditationtheme.Viriya–persistence.Citta–intentnessonone’sgoal.Vimaṁsā–circumspectioninone’sactivities.

4.Thefivefaculties(indrīya):conviction,persistence,mindfulness,concentration,discernment(factorsthatarepre-eminentinperformingone’sduties).

5.Thefivestrengths(bala):conviction,persistencemindfulness,concentration,discernment(factorsthatgiveenergytotheobservanceofone’sduties).

6.ThesevenfactorsforAwakening(bojjhaṅga):

Sati-sambojjhaṅga–mindfulnessandrecollection.Dhammavicaya-sambojjhaṅga–discriminationinchoosinga

meditationthemewell-suitedtooneself.Viriya-sambojjhaṅga–persistence.Pīti-sambojjhaṅga–rapture;fullnessofbodyandmind.Passaddhi-sambojjhaṅga–physicalstillnessandmentalserenity.Samādhi-sambojjhaṅga–concentration.Upekkhā-sambojjhaṅga–equanimity.

7.Theeightfoldpath(magga):

Sammā-diṭṭhi–RightView.

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Sammā-saṅkappa–RightResolve.Sammā-vācā–RightSpeech.Sammā-kammanta–RightAction.Sammā-ājiva–RightLivelihood.Sammā-vāyāma–RightEffort.Sammā-sati–RightMindfulness.Sammā-samādhi–RightConcentration.

TheFortyMeditationThemesTenrecollections;tenfoulobjects;tenkasiṇas;foursublimeabidings;four

formlessabsorptions;oneresolutionintoelements;andoneperceptionofthefilthinessoffood.

Tenrecollections:

1.Buddhānussati:recollectionofthevirtuesoftheBuddha.2.Dhammānussati:recollectionofthevirtuesoftheDhamma.3.Saṅghānussati:recollectionofthevirtuesoftheSaṅgha.4.Sīlānussati:recollectionofone’sownmoralvirtue.5.Cāgānussati:recollectionofone’sowngenerosity.6.Devatānussati:recollectionofthequalitiesthatleadtorebirthasa

heavenlybeing.7.Kāyagatāsati:mindfulnessimmersedinthebody.8.Maraṇassati:mindfulnessofdeath.9.Ānāpānassati:mindfulnessofbreathing.10.Upasamānussati:recollectionofthevirtuesofnibbāna–ultimate

pleasure;unexcelledease,freefrombirth,aging,illnessanddeath.

Tenfoulobjects:

1.Uddhumātaka:arotten,bloatedcorpse,itsbodyallswollenanditsfeaturesdistendedoutofshape.

2.Vinīlaka:alividcorpse,withpatchydiscoloration–greenish,reddish,yellowish–fromthedecompositionoftheblood.

3.Vipubbaka:afesteringcorpse,oozinglymphandpusfromitsvariousorifices.

4.Vichiddaka:acorpsefallingapart,thepiecesscatteredabout,radiatingtheirstench.

5.Vikkhāyittaka:acorpsethatvariousanimals,suchasdogs,aregnawing,orthatvulturesarepickingat,orthatcrowsarefightingover,

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pullingitapartindifferentdirections.6.Vikkhittaka:corpsesscatteredabout,i.e.,unclaimedbodiesthathave

beenthrowntogetherinapile–faceup,facedown,oldbonesandnewscatteredallovertheplace.

7.Hatavikkhittaka:thecorpseofapersonviolentlymurdered,slashedandstabbedwithvariousweapons,coveredwithwounds–short,long,shallow,deep–somepartshackedsothatthey’realmostdetached.

8.Lohitaka:acorpsecoveredwithblood,likethehandsofabutcher,allredandraw-smelling.

9.Puḷuvaka:acorpseinfestedwithworms:longworms,shortworms,black,green,andyellowworms,squeezedintotheears,eyes,andmouth;squirmingandsquigglingabout,fillingthevariouspartsofthebodylikeanetfulloffishthathasfallenopen.

10.Aṭṭhika:askeleton,someofthejointsalreadyseparated,othersnotyet,thebones–whitish,yellowish,discolored–scatterednearandfarallovertheplace.

Tenkasiṇas:

1.Paṭhavīkasiṇa:staringatearth.2.Āpokasiṇa:staringatwater.3.Tejokasiṇa:staringatfire.4.Vāyokasiṇa:staringatwind.5.Odātakasiṇa:staringatwhite.6.Pītakasiṇa:staringatyellow.7.Lohitakasiṇa:staringatred.8.Nīlakasiṇa:staringatblue(orgreen).9.Ākāsakasiṇa:staringatthespaceinaholeoranopening.10.Ālokakasiṇa:staringatbrightlight.

Foursublimeabidings:

1.Mettā:goodwill,benevolence,friendliness,loveinthetruesense.2.Karuṇa:compassion,sympathy,pity,aspiringtofindawaytobetruly

helpful.3.Muditā:appreciationforthegoodnessofotherpeopleandforour

ownwhenweareabletohelpthem.4.Upekkhā:Whenoureffortstobeofhelpdon’tsucceed,weshould

makethemindneutral–neitherpleasednorupsetbywhateveritfocuseson–sothatitenterstheemptinessofjhāna,centeredandtranquiltothe

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pointwhereitcandisregardactsofthinkingandevaluatingaswellasfeelingsofraptureandease,leavingonlyonenessandequanimitywithregardtoallobjects.

Fourformlessabsorptions:

1.Ākāsānañcāyatana:beingabsorbedinasenseofboundlessemptinessandspaceasone’spreoccupation.

2.Viññāṇañcāyatana:beingabsorbedinboundlessconsciousnessasone’spreoccupation,withnoformorfigureactingasthesignorfocalpointofone’sconcentration.

3.Ākiñcaññāyatana:focusingexclusivelyonafainterormoresubtlesenseofconsciousnessthathasnolimitandinwhichnothingappearsordisappears,tothepointwhereonealmostunderstandsittobenibbāna.

4.Nevasaññā-nasaññāyatana:beingabsorbedinafeelingthatoccursinthemind,thatisn’tknowledgeexactly,butneitherisitnon-awareness;i.e.,thereisawareness,butwithnothinking,nofocusingofawarenessonwhatitknows.

Thesefourformlessabsorptionsaremerelyrestingplacesforthemindbecausetheyarestatesthatthemindenters,staysin,andleaves.Theyarebynatureunstableandinconstant,soweshouldn’trestcontentsimplyatthislevel.Wehavetogobackandforththroughthevariouslevelsmanytimessoastorealizethatthey’reonlystagesofenforcedtranquility.

Oneresolutionintoelements:i.e.,regardingeachpartofthebodysimplyintermsofphysicalpropertiesor

elements.

Oneperceptionofthefilthinessoffood:i.e.,viewingfoodassomethingrepugnantandunclean–withregardtowhere

itcomesfrom,howit’sprepared,howit’smixedtogetherwhenit’schewed,andwhereitstaysinthestomachandintestines.

* * *

Withoneexception,allofthemeditationthemesmentionedherearesimplygocara-dhamma–foragingplacesforthemind.They’renotplacesforthemindtostay.Ifwetrytogoliveinthethingsweseewhenwe’reoutforaging,we’llendupintrouble.Thus,thereisonethemethat’stermedvihāra-dhamma(ahomeforthemind)oranāgocara(aplaceofnowandering):Onceyou’vedevelopedit,youcanuseitasaplacetostay.Whenyoupracticemeditation,youdon’thavetogo

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foraginginotherthemes;youcanstayinthesinglethemethat’stheapexofallmeditationthemes:ānāpānassati,keepingthebreathinmind.Thistheme,unliketheothers,hasnoneofthefeaturesorvariousdeceptionsthatcanupsetordisturbtheheart.Asfortheothers:

–Someoftherecollections,whenyou’vepracticedthemforalongtime,cangiverisetostartlingorunsettlingvisions.

–Thetenfoulobjectscangiveriseafterawhiletovisionsandsometimestosenseofalienationanddiscontentthatturnsintorestlessnessanddistress,yourmindbeingunabletofabricateanythingonwhichitcancometorest,tothepointwhereyoucan’teatordrink.

–Thetenkasiṇas,afteryou’vestaredatthemalongwhile,cangiverisetovisionsthattendtopullyououtofyoursenseofthebody,asyoubecomeenthralledbytheircolorandfeatures,tothepointwhereyoumaybecomecompletelycarriedaway.

–Asfortheresolutionintoelements,whenyoubecomemoreandmoreengrossedincontemplatingtheelements,everythingintheworldbecomesnothingmorethanelements,whichareeverywherethesame.Youcometobelievethatyounolongerhavetomakedistinctions:You’renothingmorethanelements,membersoftheoppositesexarenothingmorethanelements,foodisnothingmorethanelements,andsoyoucanendupoversteppingtheboundsofmoralityandthemonasticdiscipline.

–Asfortheperceptionofthefilthinessoffood,asyoubecomemoreandmorecaughtupinit,everythingbecomesrepulsive.Youcan’teatorsleep,yourmindbecomesrestlessanddisturbed,andyouinflictsufferingonyourself.

–Asforthefoursublimeabidings,ifyoudon’thavejhānaasadwellingforthemind,feelingsofgoodwill,compassion,andappreciationcanallcauseyoutosuffer.Onlyifyouhavejhānacanthesequalitiestrulybecomesublimeabidings,thatis,restfulhomesforthehearttostay(vihāradhamma).

Soonlyoneofthesethemes–ānāpānassati,keepingthebreathinmind–istrulysafe.Thisisthesuprememeditationtheme.Youdon’thavetosendyourawarenessouttofixitonanyoutsideobjectsatall.Evenifyoumaygoforagingthroughsuchobjects,don’tgolivinginthem,becauseafterawhiletheycanwaverandshift,justaswhenwecrosstheseainaboat:Whenwefirstgetintotheboatwemayfeelallright,butassoonastheboatheadsoutintotheopenbayandwe’rebuffetedbywindandwaves,wecanstartfeelingseasick.Topracticekeepingthebreathinmind,though,islikesittinginanopenshelteratdockside:Wewon’tfeelqueasyorsick;wecanseeboatsastheypassbyonthewater,andpeopleastheypassbyonland.Thus,keepingthebreathinmindisclassed:

–asanexerciseagreeabletopeopleofanyandeverytemperament;

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–asanāgocara,anexerciseinwhichyoufocusexclusivelyonthebreathwhileyousitinmeditation,withouthavingtocompoundthingsbysendingyourawarenessouttograbthisorgetholdofthat;

–andasdhamma-ṭhīti,i.e.,allyouhavetodoiskeepyourmindestablishedfirmandinplace.

Thebeginningstageistothinkbuddho–‘bud-’withthein-breath,and‘dho’withtheout.Fixingyourattentiononjustthismuchisenoughtostartseeingresults.There’sonlyoneaim,andthat’s:

thatyoureallydoit.

Ifthereisanythingyou’reunsureof,orifyouencounteranyproblems,thenconsultthefollowingpages.

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INTRODUCTION

Thishandbookonkeepingthebreathinmindhashadanumberofreaderswhohaveputitintopracticeandseenresultsappearingwithinthemselvesinaccordancewiththestrengthoftheirpractice.Manypeoplehavecometometodiscusstheresultsthey’vegainedfrompracticingtheprinciplesinthisbook,butnowit’soutofprint.ForthisreasonI’vedecidedtoenlargeitandhaveitprintedagainasanaidforthosewhoareinterestedinthepractice.

Now,ifyou’renotacquaintedwiththistopic,haveneverattemptedit,oraren’tyetskilled–ifyoudon’tknowthetechniquesofthepractice–it’sboundtobehardtounderstand,becausethecurrentsofthemind,whenthey’rewrittendownasabook,simplywon’tbeabook.Theissuesinvolvedindealingwiththemindaremorethanmany.Ifyourknowledgeofthemisn’ttrulycomprehensive,youmaymisunderstandwhatyoucometoseeandknow,andthisinturncanbedestructiveinmanyways.(1)Youmaylosewhateverrespectyouhadforthepractice,decidingthatthere’snotruthtoit.(2)Youmaygainonlyapartialgraspofthings,leadingyoutodecidethatotherpeoplecan’tpracticeorarepracticingwrongly,andintheendyou’releftwithnowaytopracticeyourself.Soyoudecideto‘letgo’simplythroughconjectureandspeculation.Butthetruthisthatthissimplywon’twork.Trueandcompletelettinggocancomeonlyfromtheprincipleswell-taughtbytheBuddha:virtue,concentration,anddiscernment,whichareasynopsisoftheeightfoldpathhetaughtinhisfirstsermon.

Soinourpracticeweshouldconsiderhowvirtue,concentration,discernment,andreleasecanbebroughtintobeing.Virtueformsthebasisforconcentration;concentration,thebasisfordiscernment(liberatinginsightorcognitiveskill);anddiscernment,thebasisforreleasefromignorance,craving,andattachment.Thusinthisbook,whichisaguidetodevelopingRightConcentration,Iwouldliketorecommendtoothermeditatorsamethodthat,inmyexperience,hasprovensafeandproductive,sothattheycantestitforthemselvesbyputtingitintopracticeuntiltheystartseeingresults.

Themainconcernofthisbookiswiththewaytomentalpeace.Now,theword‘peace’hasmanylevels.Amindinfusedwithvirtuehasonelevelofpeaceandhappiness.Amindstilledthroughconcentrationhasanotherlevelofpeaceandhappiness.Amindatpeacethroughthepowerofdiscernmenthasstillanotherlevelofhappiness.Andthepeaceofamindreleasedisyetanotherlevel,withahappinesscompletelyapartfromtherest.

Inthesematters,though,meditatorstendtoprefertheresultstothecauses.

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Theyaren’tasinterestedinabandoningtheirowndefilementsthroughtheprinciplesofthepracticeastheyareinstandingoutamongsocietyatlarge.Theyappropriatetheideasandobservationsofotherpeopleasbeingtheirown,butbyandlargetheirwisdomiscomposedofbāhirapaññā–remembered‘outsights,’nottrueinsight.

SowhenyouwanttherealityoftheprinciplestaughtbytheBuddha,youshouldfirstliftyourmindtothisprinciple–RightConcentration–becauseit’sanexcellentgatheringoftheenergiesofyourmind.Allenergyintheworldcomesfromstoppingandresting.Motionissomethingthatdestroysitself–aswhenourthinkinggoesalloutofbounds.Takewalkingforinstance:Whenwewalk,energycomesfromthefootatrest.Orwhenwespeak,energycomesfromstoppingbetweenphrases.Ifweweretotalkwithoutstopping,withoutrestingbetweenphrases,notonlywoulditwasteenergy,butthelanguagewe’dspeakwouldn’tevenbehuman.SoitiswithpracticingtheDhamma:Releasecomesfromconcentrationanddiscernmentactingtogether.Releasethroughthepowerofthemind(ceto-vimutti)requiresmoreconcentrationandlessdiscernment;releasethroughdiscernment(paññā-vimutti),morediscernmentandlessconcentration–butthereisnowaythatreleasecanbeattainedwithoutthestillnessofconcentration.

Thus,restingthemindprovidesthestrengthneededtosupportallthequalitiesdevelopedinthepractice,whichiswhyit’ssuchanessentialpartofRightConcentration.Itformsawellspringandastorageplaceforallknowledge,whetheroftheworldoroftheDhamma.Ifyouaren’tacquaintedwiththisbasicprinciple,skilledawarenesswon’tarise.Andifyoudon’thaveskilledawareness,howwillyoubeabletoletgo?You’llhavetogogropingaroundinunskilledawareness.Aslongasthemindisinthegripsofunskilledawareness,it’sboundtobedeludedbyitsfabrications.

Unskilledawarenessisabrineinwhichthemindliessoaking;amindsoakedinitsjuicesislikewet,sappywoodthat,whenburned,givesoffsmokeasitssignal,butnoflame.Asthesmokerisesintotheair,youimagineittobesomethinghighandexalted.It’shigh,allright,butonlylikesmokeorovercastclouds.Ifthere’salotofit,itcanobscureyourvisionandthatofothers,sothatyoucan’tseethelightofthesunandmoon.Thisiswhysuchpeoplearesaidtobe‘groping.’Thosewhotraintheirownhearts,though,willgiverisetoskilledawareness.Whenskilledawarenesspenetratestheheart,you’llcometorealizetheharmfulpotencyofmentalfabrications.Thearisingofskilledawarenessintheheartisliketheburningofdry,saplesswoodthatgivesoffflameandlight.Eventhoughtheremaybesomesmoke,youdon’tpayitanymind,becausethefirelightismoreoutstanding.

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Theflameofskilledawarenessgivesrisetofivesortsofresults:

1.Rust(thedefilements)won’ttakeholdoftheheart.2.Theheartbecomespurified.3.Theheartbecomesradiantinandofitself(pabhassaraṁcittaṁ).4.Theheartdevelopsmajesty(tejas).5.Thethreeskills,theeightskills,andthefourformsofacumenwill

arise.

Allofthesethingsarisethroughthepowerofthemind.Thenatureofthemindisthatitalreadyhasacertainamountofinstinctiveintuition–thetimeswhenitknowsonitsown,aswhenyouhappentothinkofaparticularperson,andthenheorsheactuallyshowsup.Allgoodqualities,fromthemundanetothetranscendent,arealwayspresentineachofus.Thesequalities–theDhamma–aren’ttheexclusivepossessionofanyparticulargrouporperson.Weallhavetherighttodevelopthemandputthemintopractice.

Forthesequalitiestoyieldresults,wehavetodeveloptheminconjunctionwiththefollowingfourprinciples–

1.Chanda:feelinganaffinityforthepractice.2.Viriya:beingpersistentinthepractice.3.Citta:beingintentonthepractice.4.Vimaṁsā:beingcircumspectinwhatwedo,i.e.,circumspectbefore

wedoit,circumspect(mindfulandalert)whilewe’redoingit,andcircumspectwithregardtotheresultsthatarisefromwhatwe’vedone.

Thesefourprinciplesformthefoundationforsuccessinallareas,whetherinmattersoftheworldoroftheDhamma.Oncethey’reactualizedwithinusandfocusedtogetheronasinglegoal,we’reboundtosucceedinlinewithouraspirations.Theresultstheyyield,inshort,areoftwosorts–

1.Iddhiriddhi:certainmundanepowersthataccruetomeditators.2.Puññariddhi:powerintermsoftheDhammathatwillaccrueto

meditators,providingmeansforsettlingissuesthatrelatetotheworldandtheheart,orforliberatingthemindfromallmundaneinfluences.Thisistermed:

vimutti–release,visuddhi–purity,santi–peace,nibbāna–thedisbandingofallstress.

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Thus,IwouldliketoinviteallBuddhists–allwhohopeforpeaceandwell-being–toreflectontheprinciplesofpracticedealingwithRightConcentrationpresentedhereasaguideforthosewhoareinterested.Ifyouhaveanyquestionsdealingwiththisbook,oranyproblemsarisingfromthepracticeoftrainingthemind,IwillbegladtogivewhateveradviceIcan.

Mayyouprosperandbewell.

Whoeverfeelsthatthisbookisofuseandwouldliketoprintitagainforfreedistribution,maygoaheadanddosowithouthavingtoaskpermission.SomepartsmaynotbecorrectintermsofthePali,sowherevertheremaybeanymistakes,Iaskyourforgiveness.

PhraAjaanLeeDhammadharo

WATASOKARAM,SAMUTPRAKAAN

SEPTEMBER,1960

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‘Buddhānussatimettācaasubhaṁmaraṇassati:Iccimācaturārakkhā…’

(RecollectionoftheBuddha;goodwill;thefoul;mindfulnessofdeath:

thesefourguardianprotectors…)

–RamaIV,‘MokkhupāyaGāthā’

I .RECOLLECTIONOFTHEBUDDHA

Arahaṁsammā-sambuddhobhagavā:Buddhaṁbhagavantaṁabhivādemi.

TheBlessedOneisWorthyandRightlySelf-awakened.IbowdowntotheAwakened,BlessedOne.

(Bowdown)

Svākkhātobhagavatādhammo:Dhammaṁnamassāmi.

TheDhammaiswell-expoundedbytheBlessedOne.IpayhomagetotheDhamma.

(Bowdown)

Supaṭipannobhagavatosāvaka-saṅgho:Saṅghaṁnamāmi.

TheSaṅghaoftheBlessedOne’sdiscipleshaspracticedwell.IpayrespecttotheSaṅgha.

(Bowdown)

A.Payinghomagetoobjectsworthyofrespect:

Namotassabhagavatoarahatosammā-sambuddhassa.(Repeatthreetimes.)HomagetotheBlessedOne,theWorthyOne,theRightlySelf-awakenedOne.

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Ukāsa,dvāra-tayenakataṁ,sabbaṁaparādhaṁkhamathamebhante.

Askingyourleave,IrequestthatyouforgivemeforwhateverwrongIhavedonewiththethreedoors(ofbody,speech,andmind).

Vandāmibhantecetiyaṁsabbaṁsabbatthaṭhāne,supatiṭṭhitaṁsārīraṅka-dhātuṁ,mahā-bodhiṁbuddha-rūpaṁsakkāratthaṁ.

Irevereeverystūpaestablishedineveryplace,everyrelicoftheBuddha’sbody,everyGreatBodhitree,everyBuddhaimagethatisanobjectofveneration.

Ahaṁvandāmidhātuyo.Ahaṁvandāmisabbaso.Iccetaṁratanattayaṁ,ahaṁvandāmisabbadā.

Ireveretherelics.Ireverethemeverywhere.IalwaysreveretheTripleGem.

B.PayinghomagetotheTripleGem:

Buddha-pūjāmahātejavanto:IasktopayhomagetotheBuddha,whosemajestyisgreaterthanthepowersofallbeingshumananddivine.Thus,thishomagetotheBuddhaisameansofdevelopinggreatmajesty.

Buddhaṁjīvitaṁyāva-nibbānaṁsaraṇaṁgacchāmi:ItakerefugeintheBuddhafromnowuntilattainingnibbāna.

Dhamma-pūjāmahappañño:IasktopayhomagetotheDhamma,theteachingsoftheBuddha,whichareawell-springofdiscernmentforbeingshumananddivine.Thus,thisworshipoftheDhammaisameansofdevelopinggreatdiscernment.

Dhammaṁjīvitaṁyāva-nibbānaṁsaraṇaṁgacchāmi:ItakerefugeintheDhammafromnowuntilattainingnibbāna.

Saṅgha-pūjāmahābhogāvaho:IasktopayhomagetothosefollowersoftheBuddhawhohavepracticedwellinthought,word,anddeed;andwhopossessallwealth,beginningwithNobleWealth.Thus,thishomagetotheSaṅghaisameansofdevelopinggreatwealth.

Saṅghaṁjīvitaṁyāva-nibbānaṁsaraṇaṁgacchāmi:ItakerefugeintheSaṅghafromnowuntilattainingnibbāna.

N’atthimesaraṇaṁaññaṁ,Buddhodhammosaṅghomesaraṇaṁvaraṁ:Etenasacca-vajjenahotumejaya-maṅgalaṁ.

Ihavenootherrefuge:TheBuddha,DhammaandSaṅghaaremyhighestrefuge.Bymeansofthisvow,maytheblessingofvictorybemine.

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Yaṅkiñciratanaṁlokevijjativividhaṁputhu,Ratanaṁbuddha-dhamma-saṅgha-samaṁn’atthi,Tasmāsotthībhavantume.Ofthemanyandvariedtreasuresfoundintheworld,noneequaltheTriple

Gem.Therefore,maywell-beingbemine.

(Ifyourepeatthetranslationsofthesepassages,bowdownonceatthispoint.)

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II .GOODWILL

Declareyourpurity,takingtheBuddha,Dhamma,andSaṅghaaswitnessoncemore,repeatingthisPalipassage:

Parisuddhoahaṁbhante.Parisuddhotimaṁbuddhodhammosaṅghodhāretu.(InowdeclaremypuritytotheTripleGem.MaytheTripleGemrecognizemeaspureatpresent.)

Nowdevelopthoughtsofgoodwill,saying:

Sabbesattā–MayalllivingbeingsAverāhontu–befreefromanimosity,Abyāpajjhāhontu–freefromoppression,Anīghāhontu–freefromtrouble.Sukhīattānaṁpariharantu–Maytheylookafterthemselveswithease.

Sabbesattāsadāhontuaverāsukha-jīvino:Mayallbeingsalwayslivehappily,freefromanimosity.

Kataṁpuñña-phalaṁmayhaṁsabbebhāgībhavantute:MayallshareintheblessingsspringingfromthegoodIhavedone.

(Thisistheabbreviatedversion.Ifyourtimeislimited,simplysaythismuchandthengetintopositiontomeditate.)

Spreadingthoughtsofgoodwilltothesixdirections:

1.Theeasternquarter:‘Puratthimasmiṁdisā-bhāgesabbesattā(Mayalllivingbeingsintheeasternquarter…)averāhontu,abyāpajjhāhontu,anīghāhontu,sukhīattānaṁpariharantu.Sabbesattāsadāhontuaverāsukhajīvino.Kataṁpuññaphalaṁmayhaṁsabbebhāgībhavantute.

(Fortranslations,seeabove.)2.Thewesternquarter:‘Pacchimasmiṁdisā-bhāge…’3.Thenorthernquarter:‘Uttarasmiṁdisā-bhāge…’4.Thesouthernquarter:‘Dakkhiṇasmiṁdisā-bhāge…’5.Thelowerregions:‘Heṭṭhimasmiṁdisā-bhāge…’6.Theupperregions:‘Uparimasmiṁdisā-bhāgesabbesattāaverāhontu,

abyāpajjhāhontu,anīghāhontu,sukhīattānaṁpariharantu.Sabbesattāsadāhontuaverāsukhajīvino.Kataṁpuññaphalaṁmayhaṁsabbebhāgībhavantute.

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(Bowdownthreetimes.)

Whenyouhavefinishedspreadingthoughtsofgoodwilltoallsixdirections,cleanseyourheartofthoughtsofanimosityandapprehension.Makeyourheartcompletelyclearandatease.Goodwillactsasasupportforpurityofvirtueandsoisanappropriatewayofpreparingtheheartforthepracticeoftranquilityandinsightmeditation.

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III .THEFOUL:TRANQUILITYMEDITATION

Inotherwords,removeallbefoulingmentalstatesfromthemind.Thethingsthatbefoulanddarkenthemindarethefivehindrances:

–Kāma-chanda:sensualdesires,takingpleasureinsensualobjects(sights,sounds,smells,tastes,tactilesensations,ideas)andsensualmoods(suchaspassion,aversion,anddelusion).

–Byāpāda:illwill,malevolence,hatred.–Thīna-middha:torpor,lethargy,drowsiness,listlessness.–Uddhacca-kukkucca:restlessnessandanxiety.–Vicikicchā:doubt,uncertainty.

Whenanyoftheseunskillfulstatesoccupytheheart,it’snotflourishing,blooming,orbright.Forthehearttobloom,ithastobefreefromallfiveofthehindrances;andforittobefreeinthisway,wehavetodevelopconcentrationorabsorption(jhāna),whichiscomposedofdirectedthought,evaluation,rapture,pleasure,andsinglenessofpreoccupation(seebelow).Theheartwillthenbeclear,bright,andresplendent.InPali,thisiscalledsobhaṇa-citta.Thus,inthissectionwewilldiscusshowtodevelopconcentrationasameansofeliminatingthehindrancesasfollows:

A.‘Amongthefortythemes,breathissupreme.’

Sitinahalf-lotusposition,yourrightlegontopofyourleft;yourhandspalm-upinyourlap,yourrighthandontopofyourleft.Keepyourbodycomfortablyerectandyourmindonwhatyou’redoing.Don’tletyourthoughtsgospinningforwardorback.Beintentonkeepingtrackofthepresent:thepresentofthebody,orthein-and-outbreath;andthepresentofthemind,ormindfulnessandall-roundalertness.Thepresentofthebodyandthepresentofthemindshouldbebroughttogetheratasinglepoint.Inotherwords,maketheobjectofthemindsingleandone.Focusyourattentiononthebreath,keepingwatchoverituntilyou’reclearlyawarethat,‘Thisisthein-breath,’and‘Thisistheout.’Onceyoucanseeclearlyinthisway,calltomindthevirtuesoftheBuddha,Dhamma,andSaṅgha,gatheringthemintoasingleword,‘Buddho.’Thendivide‘Buddho’intotwosyllables,thinking‘bud-’withthein-breath,and‘dho’withtheout,atthesametimecountingyourbreaths:‘Bud-’in,‘dho’out,one;‘bud-’in,‘dho’out,two;‘bud-’in‘dho’out,three,andsoonuptoten.Thenstartcountingagainfromone

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tonine;thenonetoeight,onetoseven…six…five…four…three…two…one…zero.Inotherwords:

123456789101234567891234567812345671234561234512341231210

Keepthreepoints–thebreath,yourmindfulness,andyourawareness–togetherinasinglestream.Ifwhenyou’vefinishedcountingyoufindthatyourmindstillwon’tstaywiththebreath,startbycountingagain,fromonetotenandsoontozero.Keepthisupuntilyoufeelthatyourmindhassettleddown,andthenstaywithzero.Inotherwords,younolongerhavetocount,younolongerhavetothink‘Buddho.’Simplykeepcarefulwatchoveryourbreathandyourawareness.Keepyourawarenessfocusedonasinglepoint,mindfulandwatchful.Don’tsenditinandoutafterthebreath.Whenthebreathcomesin,youknow.Whenitgoesout,youknow,butdon’tmakeyourawarenessgoinorout.Keepitneutralandstill.Keepwatchonlyonthepresent.Whenyoucandothis,thefivehindranceswon’tbeabletofindentryintothemind.Thisiscalledparikammabhāvanā,repetitionmeditation.

Atthispoint,themindbecomeslightandcanputasideitsheavyburdens.Whenthemindislight,soisthebody.InPalithisiscalled,kāya-lahutā,citta-lahutā.Themindispeacefulandsolitary–freefromagitationandunrest–clearandcalmwiththerefinedsenseofthebreath.Whenthemindreachesthisstate,it’sinthesphereofdirectedthought(vitakka),whichisthefirstfactorofjhāna.

Nowsurveyandexaminethecharacteristicsofthebreath.Tryadjustingthebreathinfourdifferentways:Breatheinlongandoutlong,andseewhetheryourmindisateasewiththatsortofbreath.Thenbreatheinshortandoutshorttoseewhetheryoufeelcomfortableandateasethatway.Thenseewhetheryoufeelateasebreathinginlongandoutshort,orinshortandoutlong.Continuebreathinginwhicheverofthesefourwaysfeelsmostcomfortableandthenletthatcomfortablebreathspreadthroughoutthedifferentpartsofthebody.Atthesametime,expandyoursenseofmindfulawarenessalongwiththebreath.

Whenthebreathrunsthroughoutthebody,andthesensationsofbreathinthe

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variouspartsofthebodyarecoordinated,theycanbeputtouse,forexample,torelievefeelingsofpain.Yoursenseofmindfulnessatthispointisbroad;youralertness,fullydeveloped.Whenmindfulnessisspreadthroughoutthebody,thisiscalledkāyagatāsati–mindfulnessimmersedinthebody.Yourframeofreferenceislargeandexpansive,andsoiscalled‘mahāsatipaṭṭhāna.’Youralertnessispresentthroughout,awarebothofthecauses–i.e.,whatyou’redoing–andoftheresultscomingfromwhatyou’vedone.Allofthesecharacteristicsareaspectsofevaluation(vicāra),thesecondfactorofjhāna.

Nowthatthebodyandmindhavereceivednourishment–inotherwords,nowthatthebreathhasprovidedforthebodyandmindfulnesshasprovidedforthemind–bothbodyandmindareboundtoreapresults,i.e.,rapture.Thebodyisfullandrefreshed,freefromrestlessness.Themindisfullandrefreshed,freefromanxietyanddistraction,broadandblooming.Thisiscalledrapture(pīti),whichisthethirdfactorofjhāna.

Oncefullnessarisesinthisway,bodyandmindsettledownandarestill.InPalithisistermed‘kāya-passaddhi,citta-passaddhi.’Thisfeelingofstillnessleadstoasenseofrelaxationandeaseforbothbodyandmind,termedpleasure(sukha).

Thesearethebeginningstepsindealingwiththemind.Onceyouareabletofollowthem,youshouldmakeapointofpracticingthemrepeatedly,backandforth,untilyou’reskilledatenteringconcentration,stayinginplace,andwithdrawing.Evenjustthismuchcanformapathalongwhichthemindcanthenprogress,forithastosomeextentalreadyreachedthelevelofupacārabhāvanā,thresholdconcentration.

B.Focalpointsforthemind

Theseinclude:(1)thetipofthenose;(2)themiddleofthehead;(3)thepalate;(4)thebaseofthethroat;(5)thetipofthebreastbone;(6)the‘center,’twoinchesabovethenavel.Incenteringthebreathatanyofthesepoints,peoplewhotendtohaveheadachesshouldn’tfocusonanypointabovethebaseofthethroat.

Coordinatethevariousaspectsofbreathinthebody,suchastheup-flowingbreath,thedown-flowingbreath,thebreathflowinginthestomach,thebreathflowingintheintestines,thebreathflowingalongeverypartofthebody,hotbreath,coolbreath,warmbreath:Meshthesevarioussortsofbreathsothatthey’rebalanced,even,andjustright,soastogiverisetoasenseofeaseandcomfortthroughoutthebody.Thepurposeofexaminingandcoordinatingthebreathistoexpandyoursenseofmindfulnessandawarenesssothattheyaresensitivethroughouttheentirebody.Thiswillthenbenefitbothbodyandmind.Theenlargedsenseofthebodyistermedmahābhūta-rūpa;expandedawarenessistermedmahaggataṁcittaṁ.Thissenseofawarenesswillthengoontoreapthe

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benefitsofitsbeautythatwillariseinvariousways,leadingittothelevelofappanābhāvanā,fixedpenetration.

Thecharacteristicsofthein-and-outbreath,astheyinteractwiththepropertiesofthebody,cancausethepropertiesofwaterandearthtobeaffectedasfollows:

Therearethreetypesofbloodinthehumanbody–

1.Clear,white–arisingfromcoolbreathing.2.Lightred,darkred–arisingfromwarmbreathing.3.Black,bluishblack–arisingfromhotbreathing.

Thesedifferenttypesofblood,astheynourishthenervesinthebody,cancausepeopletohavedifferenttendencies:

1.Hotbreathingcanmakeapersontendheavilytowardbeingaffectionate,easilyattracted,andinfatuated–tendenciesthatareassociatedwithdelusion.

2.Warmbreathingcancauseapersontohavemoderatetendenciesasfarasaffectionisconcerned,butstrongtendenciestowardaquickandviolenttemper–tendenciesassociatedwithanger.

3.Coolbreathingcausesweaktendenciestowardaffectionbutstrongtendenciestowardgreed,cravingmaterialobjectsmorethananythingelse.

Ifweknowclearlywhichphysicalpropertiesareaggravatinggreed,anger,ordelusion,wecandestroythecorrespondingpropertiesandthesestatesofmindwillweakenontheirown.

’Removethefuel,andthefirewon’tblaze.’

Toadjustthesepropertiesskillfullygivesrisetodiscernment,whichliesattheessenceofbeingskillful.Adjustthepropertyofwarmthsothatthebloodisclearandlightred,andyourdiscernmentwillbequick,yournerveshealthy,yourthinkingperceptive,subtle,anddeep.Inotherwords,tomakeheavieruseofthenervesinthephysicalheartisthewayoftheDhamma.Asforthenervesofthebrain,tousethemagreatdealleadstorestlessness,distraction,andheavydefilements.

Thesearejustafewoftheissuesrelatedtothebreath.Therearemany,manymorethatpeopleofdiscernmentshoulddiscoverontheirown.

Nānā-dhātu-vijjā:knowledgeofthesubtletiesofall18elements(dhātu),the22faculties(indrīya),thesixsensemedia(āyatana);acuteinsightintothequalitiesofthemind;expertiseinconcentration.Concentrationgivesriseto

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liberatinginsight,acquaintancewiththeprocessoffabrication;

nibbidā–disenchantment;virāga–dispassion;nirodha–utterdisbanding;vimutti–amindreleasedfromthemundane;santi–peaceofheart;paramaṁsukhaṁ–theeasethatisultimatebliss.

C.Images

Theseareoftwosorts–

1.Uggahanimitta:imagesastheyarefirstperceived.2.Paṭibhāganimitta:adjustedimages.

Imagesofeithersortcanappearatcertainmentalmomentsorwithcertainpeople.Whenthemindbecomesstill,uggahanimittascanappearineitheroftwoways:

–frommentalnotesmadeinthepast;–ontheirown,withoutoureverhavingthoughtofthematter.

Uggahanimittasofbothsortscanbeeitherbeneficialorharmful,trueorfalse,soweshouldn’tplacecompletetrustinthem.Ifwe’recircumspectinourmindfulnessandalertness,theycanbebeneficial.Butifourpowersofreferenceareweakorifwelackstrengthofmind,we’relikelytofollowthedriftofwhateverimagesappear,sometimeslosingourbearingstothepointwherewelatchontotheimagesasbeingreal.

Uggahanimittasareoftwosorts–a.Sensation-images:e.g.,seeingimagesofourownbody,ofotherpeople,of

animals,orofcorpses;imagesofblack,red,blueorwhite.Sometimestheseimagesaretrue,sometimesnot.Sometimesimagesarisebywayoftheear–forexample,wemayhearthevoiceofapersontalking.Sometimestheyarisebywayofthenose–wemaysmellfragrantscentsorfoul,likethoseofacorpse.Sometimesimagesaresensedbythebody–thebodymayfeelsmallorlarge,tallorshort.Allofthesesensationsareclassedasuggahanimittas.Ifthemindisstrongandresilient,theycanactasameansforthearisingofliberatinginsight.Ifourpowersofreferenceareweak,though,theycanturnintocorruptionsofinsight(vipassanūpakkilesa),inwhichwefallfortheobjectsweexperience,believingthemtobetrue.Evenwhenthey’retrue,thingsthatarefalsecanmingleinwith

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them–likeamansittingundertheopensky:Whenthesunshines,he’sboundtohaveashadow.Themanreallyexists,andtheshadowisconnectedwithhim,buttheshadowisn’treallytheman.Thus,we’retaughttoletgoofwhat’strueandreal;thingsthatareuntruewillthenfallfromourgraspaswell.

b.Thought-images:Whenthebreathissubtleandthemindisstillandunoccupied,thingscanoccurtoit.Sometimeswemaythinkofaquestionandthenimmediatelyknowtheanswer.Sometimeswedon’tevenhavetothink:Theknowledgepopsintothemindonitsown.Thingsofthissortarealsoclassedasuggahanimittas.Sometimestheymaybetrue,sometimesfalse,sometimesmixed.Youcan’ttrustthemtobeabsolutelytrue.Sometimesthey’retrue,andthattruthiswhatleadsustofallforthem.Forexample,theymaybetrueaboutthreethingsandfalseaboutseven.Oncewe’veplacedourconfidenceinthem,eventhefalsethingswillappeartruetous.Thisisonewayofgivingrisetothecorruptionsofinsight.

Sowhensensation-imagesorthought-imagesariseinonewayoranother,youshouldthenpracticeadjustingandanalyzingthem(paṭibhāganimitta).Inotherwords,whenavisualimagearises,ifit’slarge,makeitsmall,far,near,large,small,appear,anddisappear.Analyzeitintoitsvariouspartsandthenletitgo.Don’tlettheseimagesinfluencethemind.Instead,havethemindinfluencetheimages,asyouwill.Ifyouaren’tabletodothis,thendon’tgetinvolvedwiththem.Disregardthemandreturntoyouroriginalpracticewiththebreath.

Ifathought-imagearisesbywayofthemind,stop,takeyourbearings,andconsiderexactlyhowmuchtruththereistotheknowledgeitgives.Evenifit’strue,youshouldn’tlatchontowhatyouknoworsee.Ifyoulatchontoyourknowledge,it’llbecomeacorruptionofinsight.Ifyoulatchontoyourviews,they’llbecomeaformofattachmentandconceit,inwhichyouassumeyourselftobethisorthat.Thus,youshouldletgoofthesethings,inlinewiththeirtruenature.Ifyouaren’twisetothem,theycanskewyourpracticesothatyoumissoutonthehighestgood.

D.TheTenCorruptionsofInsight

1.Obhāsa:abrightlightthatenablesyoutoseeplacesbothfarandnear.2.Ñāṇa:knowledgeenablingyoutoknowinanuncannywaythingsyounever

beforeknew,suchaspubbenivāsānussati-ñāṇa,theabilitytorememberpreviouslifetimes.Evenknowledgeofthissort,though,canmisleadyou.Ifyoulearngoodthingsaboutyourpast,youmaygetpleased.Ifyoulearnbadorundesirablethingsaboutyourpast,youmaygetdispleased.Cutūpapāta-ñāṇa:Sometimesyoumaylearnhowpeopleandotherlivingbeingsdieandarereborn–knowing,forinstance,wheretheyarerebornwhentheyhavediedfromthisworld–whichcan

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causeyoutobecomeengrossedinthevariousthingsyoucometoknowandsee.Asyoubecomemoreandmoreengrossed,falseknowledgecanstepin,andyetyoustillassumeittobetrue.

3.Pīti:asenseofphysicalandmentalfullnessandsatisfaction,fulltothepointofinfatuation–physicallysatisfiedtothepointwhereyoudon’tfeelhungerorthirst,heatorcold;mentallysatisfiedtothepointwhereyoubecomeengrossedandoblivious,lazyandlethargic,perhapsdecidingthatyou’vealreadyachievedthegoal.What’sactuallyhappenedisthatyou’veswallowedyourmooddownwhole.

4.Passaddhi:Thebodyisatpeaceandthemindserene,tothepointwhereyoudon’twanttoencounteranythingintheworld.Youseetheworldasbeingunpeacefulandyoudon’twanttohaveanythingtodowithit.Actually,ifthemindisreallyatpeace,everythingintheworldwillalsobeatpeace.Peoplewhoareaddictedtoasenseofpeacewon’twanttodoanyphysicalworkoreventhinkaboutanything,becausethey’restuckonthatsenseofpeaceasaconstantpreoccupation.

5.Sukha:Oncethere’speace,there’sasenseofphysicalandmentalpleasureandease;andoncethere’sagreatdealofpleasure,youcometohatepain,seeingpleasureassomethinggoodandpainassomethingbad.Yourviewofthingsfallsintotwoparts.Actually,pleasuredoesn’tcomefromanywhereelsebutpain.Painisthesamethingaspleasure:Whenpleasurearises,painisitsshadow;whenpainarises,pleasureisitsshadow.Aslongasyoudon’tunderstandthis,yougiverisetoakindofdefilement–again,youswallowyourmooddownwhole.Whenadeepandarrestingsenseofrelaxation,stillness,ease,orfreedomfromdisturbancearises,yougetengrossedinthatfeeling.Whathashappenedisthatyou’resimplystuckonapleasingmentalstate.

6.Adhimokkha:beingdisposedtobelievingthatyourknowledgeandthethingsyouknowaretrue.Once‘true’takesastance,‘false’isboundtoenterthepicture.Trueandfalsegotogether,i.e.,they’reoneandthesamething.Forexample,supposeweask,‘IsNaiDaengathome?’andsomeoneanswers,‘No,heisn’t.’IfNaiDaengreallyexistsandhe’sreallyathome,thenwhenthatpersonsays,‘He’snotathome,’he’slying.ButifNaiDaengdoesn’texist,thatpersoncan’tlie.Thus,trueandfalseareoneandthesame…

7.Paggāha:excessivepersistence,leadingtorestlessness.You’resimplyfastenedonyourpreoccupationandtoostronglyfocusedonyourgoal…

8.Upaṭṭhāna:beingobsessedwithaparticularitemyou’vecometoknoworsee,refusingtoletitgo.

9.Upekkhā:indifference,notwantingtomeetwithanything,beawareofanything,thinkaboutanything,orfigureanythingout;assumingthatyou’veletgo

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completely.Actually,thisisamisunderstandingofthatverymentalmoment.10.Nikanti:beingcontentwithyourvariouspreoccupations,simplyattached

tothethingsyouexperienceorsee.

Allofthesethings,ifwearen’twisetothem,cancorrupttheheart.So,asmeditators,weshouldattendtothemandreflectonthemuntilweunderstandthemthoroughly.Onlythenwillwebeabletogiverisetoliberatinginsight,clearknowledgeofthefourtruths:

1.Physicalandmentalstress,i.e.,thethingsthatburdenthebodyormind.Physicalandmentalpleasureandease,though,arealsoclassedasstressbecausethey’resubjecttochange.

2.Thefactorsthatenabletheseformsofstresstoarisearethree–a.Kāma-taṇhā:cravingforattractiveandappealingsights,sounds,smells,

tastes,tactilesensations,andideas;fasteningontothesethings,grabbingholdofthemasbelongingtotheself.Thisisonefactorthatenablesstresstoarise.(Themindflashesout.)

b.Bhava-taṇhā:desireforthingstobethiswayorthatattimeswhentheycan’tbethewaywewantthem;wantingthingstobeacertainwayoutsideofthepropertimeoroccasion.Thisiscalled‘beinghungry’–likeapersonwhohungersforfoodbuthasnofoodtoeatandsoactsinawaythatshows,‘I’mapersonwhowantstoeat.’Bhava-taṇhāisanotherfactorthatenablesstresstoarise.(Themindstrays.)

c.Vibhava-taṇhā:notwantingthingstobethiswayorthat,e.g.,havingbeenborn,notwantingtodie;notwantingtobedeprivedoftheworldlythingswe’veacquired:forexample,havingstatusandwealthandyetnotwantingourstatusandwealthtoleaveus.Thetruthofthematteristhatthere’snowaythischangecanbeavoided.Assoonasitcomes,wethusfeelstressandpain.(Themindflinches.)

Punappunaṁpilitattāsaṅsarantābhavābhave:‘Repeatedoppression,

wanderingonfromonestateofbecomingtoanother.’

Differentstatesofbecomingarisefirstinthemind,thengivingrisetobirth.Thus,peopleofdiscernmentletgoofthesethings,causing:

3.Nirodha–cessationordisbanding–toappearintheheart.Inotherwords,theminddiscoversthelimitsofcravingandletsitgothroughthepracticeofinsightmeditation,lettinggoofallfabrications,bothgoodandbad.Tobeableto

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letgointhisway,wehavetodevelop:4.Magga–thePath–soastomakeitpowerful.Inotherwords,wehaveto

giverisetopurediscernmentwithinourownmindssothatwecanknowthetruth.Stressisatruth;itscauseisatruth;itscessationandthePatharetruths:Toknowinthiswayisliberatinginsight.Andthen,whenweletallfourtruthsfallawayfromussothatwegainreleasefrom‘true,’that’swhenwe’llreachdeathlessness(amata-dhamma).Truthshavetheirdrawbacksinthatuntruethingsaremixedinwiththem.Whereverrealmoneyexists,there’sboundtobecounterfeit.Wherevertherearerichpeople,thereareboundtobethieveswaitingtorobthem.Thisiswhyreleasehastoletgooftruthsbeforeitcanreachnibbāna.

Meditators,then,shouldacquaintthemselveswiththeenemiesofconcentration,soastokeeptheirdistancefromallfiveofthehindrances,thetwosortsofuggahanimittas,andthetencorruptionsofinsight.Themindwillthenbeabletogainreleasefromallthingsdefiling,dirty,anddamp.Whatthismeansisthattheminddoesn’tholdontoanythingatall.Itletsgoofsupposings,meanings,practice,andattainment.Abovecauseandbeyondeffect:That’stheaimoftheBuddha’steachings.

Thosewhowanttogetridofkāma-taṇhā–desireandattractionforthesixtypesofsensoryobjects–havetodevelopvirtuethat’spureallthewaytotheheart:Thisistermedheightenedvirtue(adhisīla.)Thosewhoaretogetridofbhava-taṇhā–thoughtsthatstrayout,choosingobjectstodwellon–firsthavetodevelopRightConcentration,pureandcircumspect:Thisistermedheightenedmind(adhicitta.)Thosewhoaretogetridofvibhava-taṇhā–attachmenttoknowledgeandviewpoints,attainmentsandstatesofbecoming,theoriesandconceits–willfirsthavetodevelopclear-seeingdiscernment,cognitiveskillthat’spureandfullydeveloped:Thisisheighteneddiscernment(adhipaññā).

Thus,thethreefoldtraining–virtue,concentration,anddiscernment–isagroupoftruthsthatcanletgoofthecausesofstress.Otherthanthis,there’snowaytorelease.

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IV.MINDFULNESSOFDEATH:INSIGHTMEDITATION

Inotherwords,keepdeathinmind.Thisiswherethemindadvancestothedevelopmentofliberatinginsight,takingdeathasitstheme.‘Death’herereferstothedeathoccurringinthepresent–physicalsensationsarisingandpassingaway,mentalactsarisingandpassingaway,allinamomentofawareness.Onlywhenyou’reawareonthislevelcanyoubeclassedasbeingmindfulofdeath.

Nowthatwe’vebroughtupthetopicofdeath,wehavetoreflectonbirth,seeinghowmanywayssensationsarebornandhowmanywaysmentalactsareborn.Thisissomethingapersonwithaquietmindcanknow.

A.Sensationshaveuptofivelevelsofrefinement–

1.Hīna-rūpa:coarsesensations,sensationsofdiscomfort,achesandpains.Whenthesearise,focusonwhatcausesthemuntiltheydisappear.

2.Paṇīta-rūpa:exquisitesensationsthatmakethebodyfeelpleasurable,light,andrefined.Focusonwhatcausesthemuntiltheydisappear.

3.Sukhumāla-rūpa:delicatesensations,tender,yielding,andagile.Whentheyarise,focusonwhatcausesthemuntiltheydisappear.

4.Oḷārika-rūpa:physicalsensationsthatgiveasenseofgrandeur,exuberance,brightness,andexultation:‘Mukhavaṇṇovipassīdati.’Whentheyarise,focusonfindingoutwhatcausesthemuntiltheydisappear.

Allfourofthesesensationsariseanddisbandbytheirverynature;andit’spossibletofindoutwheretheyfirstappear.

5.‘Mano-bhāva’:imaginedcircumstancesthatappearthroughthepowerofthemind.Whentheyarise,focusonkeepingtrackofthemuntiltheydisappear.Onceyou’reabletoknowinthisway,youenterthesphereoftruemindfulnessofdeath.

Anexplanationofthissortofsensation:Whenthemindisquietandsteadilyconcentrated,ithasthepowertocreateimagesintheimagination(innersensations,orsensationswithinsensations).Whateverimagesitthinksofwillthenappeartoit;andoncetheyappear,themindtendstoenterintothemandtakeupresidence.(Itcangogreatdistances.)Ifthemindfastensontothesesensations,itissaidtotakebirth–simplybecauseithasnosenseofdeath.

Thesesensationscanappearinanyoffiveways–

a.arisingfromthepostureofthebody,disappearingwhentheposture

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changes;b.arisingfromthoughtsimbuedwithgreed,hatred,ordelusion–

arising,takingastance,andthendisbanding;c.arisingwithanin-breathanddisbandingwiththefollowingout-

breath;d.arisingfromthecleansingofthebloodinthelungs–appearingand

disbandinginasingleinstant;e.arisingfromtheheart’spumpingbloodintothevariouspartsofthe

body,thepressureofthebloodcausingsensationstoarisethatcorrespondtosights,sounds,smells,tastes,andtactilesensations.Sensationsofthissortarearisinganddisbandingeverymoment.

Anotherclassofsensationistermedgocara-rūpa–sensationsthatcirclearoundthephysicalbody.Therearefivesorts–light,sound,smells,tastes,andtactilesensations–eachhavingfivelevels.Forinstance,commonlighttravelsslowly;intheflashofaneyeitrunsforaleagueandthendiesaway.Thesecondlevel,subtlelight,goesfurther;thethirdlevelgoesfurtherstill.Thefourthandfifthlevelscantraveltheentireuniverse.Thesameholdstrueforsounds,smells,tastes,andtactilesensations.Therelationshipsbetweenallthepotentialsintheuniverseareinteractingateverymoment,differingonlyastowhetherthey’refastorslow.Thisistheinequalitythathasbeentermed‘anicca-lakkhaṇa’–thecharacteristicofinherentinconstancy.Whoeverisignorantisboundtothinkthatallthisisimpossible,butactuallythisisthewaythingsalreadyarebytheirnature.We’llcometoknowthisthroughvijjā–cognitiveskill–notthroughordinarylabelsandconcepts.Thisiscalledtrueknowing,whichmeditatorswhodeveloptheinnereyewillrealizeforthemselves:knowingthearisingofthesesensations,theirpersisting,andtheirdisbanding,intermsoftheirprimaryqualitiesandbasicregularity.

Knowingthingsforwhattheyreallyare.Release,purity,dispassion,disbanding;Nibbānaṁparamaṁsukhaṁ:Nibbānaistheultimateease.

B.Asformentalactsthatariseanddie,theirtimespanismanythousandsoftimesfasterthanthatofsensations.Tobeabletokeeptrackoftheirarisinganddyingaway,ourawarenesshastobestill.Thefourkindsofmentalactsare:

–Vedanā:themind’sexperienceoffeelingsofpleasure,pain,andneitherpleasurenorpain.

–Saññā:recognizingandlabelingtheobjectsofthemind.

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–Saṅkhāra:mentalfabricationsofgoodandbad.–Viññāṇa:distinctconsciousnessofobjects.

Oneclassofthesementalactsstaysinplace,arisinganddisbandingwithreferencetotheimmediatepresent.Anotherclassistermedgocaravedanā,gocarasaññā,etc.,whichgoouttorefertotheworld.Eachofthesehasfivelevels,differingastowhetherthey’recommon,refined,orsubtle,sloworfast.Thesefivelevelsconnectwithoneanother,runningoutinstages,andthencirclingbacktotheirstartingpoint,disbandingandthenarisingagain–allwithoutend.

Whenwedon’thavetheskilltodiscerntheprimarysensationsandmentalactsthatstayinplace,wecan’tseeintothegocarasensationsandmentalactsthatgoflowingaround.Thisistermed‘avijjā,’theignorancethatopensthewayforconnectingconsciousness(paṭisandhiviññāṇa),givingrisetotheactoffabrication(saṅkhāra),whichistheessenceofkamma.Thisgivesfruitassensationsandfeelingsthatarefollowedbycraving,andthentheactoflabeling,whichgivesrisetoanotherlevelofconsciousness–ofsensoryobjects–andthenthecyclegoescirclingon.Thisistermedkhandha-vaṭṭa,thecycleoftheaggregates,circlingandchangingunevenlyandinconsistently.Toseethisiscalledaniccānupassanā-ñāṇa,theknowledgethatkeepstrackofinconstancyasitoccurs.Thisisknownthroughtheinnereye,i.e.,theskillofgenuinediscernment.

Thus,thosewhopracticetheexercisesofinsightmeditationshouldusetheirsensitivitiesandcircumspectiontothefulliftheyhopetogainreleasefromignorance.Fabrications,inthiscontext,arelikewavesontheocean.Ifwe’reoutinaboatontheoceanwhenthewavesarehigh,ourvisioniscurtailed.Oursensesofhearing,smell,taste,touch,andideationareallcurtailed.Wewon’tbeabletoperceivefarintothedistance.Whatthismeansisthatwhenourmindsareimmersedinthehindrances,wewon’tbeabletoperceivedeathatall.Butoncewe’vebeenabletosuppressthehindrances,it’sliketakingaboatacrosstheoceanwhentherearenowaves.We’llbeabletoseeobjectsfarinthedistance.Oureyeswillbeclear-seeing,ourearsclear-hearing,oursensesofsmell,taste,touchandideationwillbebroadandwideopen.Thewaterwillbeclear,andthelightbrilliant.We’llbeabletoknowallaroundus.

Inthesameway,thosewhoaretoknowdeathclearlyhavetobeginbypracticingconcentrationasafoundationfordevelopingliberatinginsight.Howdothefivesortsofabove-mentionedsensationarise?Whataretheircauses?Howdotheydisappear?Howdophysicalandmentalfeelingsarise?Howdotheydisappear?Whataretheircauses?Howdolabelsandconceptsarise?Whataretheircauses?Howdotheydisappear?Howdomentalfabricationsarise?Whataretheircauses?Howdotheydisappear?Howdoesconsciousnessarisebywayofthesensesofsight,hearing,smell,taste,touch,andideation?Whatareitscauses?

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Howdoesitdisappear?Altogethertherearefourlevelstoeachofthefiveaggregates(khandhas):

externalandinternal,stayinginplaceandstreamingoutward.Thesecanbeknownatalltimes,butonlypeoplewhohavethediscernmentthatcomesfromtrainingthemindintranquilityandinsightmeditationwillbeabletoknowdeathonthislevel.

Thediscernmentthatarisesinthiswayhasbeentermedpubbenivāsānussati-ñāṇa,i.e.,understandingpastsensations,futuresensations,andsensationsinthepresent.Thesesensationsdifferinthewaytheyariseandpassaway.Toknowthisistohavemasteredonecognitiveskill.

Cutūpapāta-ñāṇa:Withdiscernmentofthissort,we’reabletokeeptrackofthestatesofourownmindastheyariseanddisappear,sometimesgoodastheyariseandgoodastheydisappear,sometimesbadastheyariseandbadastheydisappear,sometimesgoodastheyariseandbadastheydisappear,sometimesbadastheyariseandgoodastheydisappear.Tobeabletokeeptrackinthiswayistoknowstatesofbeingandbirth.

Āsavakkhaya-ñāṇa:Whenthediscernmentofthisskillarises,itleadstodisenchantmentwiththewaysensationsandmentalactsariseanddisappearandthenariseagain,simplycirclingabout:coarsersensationsgoingthroughthecycleslowly,morerefinedsensationsgoingquickly;coarsermentalactsgoingslowly,morerefinedmentalactsgoingquickly.Whenyoucankeeptrackofthis,youknowoneformofstress.Nowfocusattentionbackonyourownmindtoseewhetherornotit’sneutralatthatmoment.Ifthemindapprovesofitsknowledgeorofthethingsitknows,that’skāmasukhallikānuyoga–indulgenceinpleasure.Iftheminddisapprovesofitsknowledgeorofthethingsitknows,that’sattakilamathānuyoga,indulgenceinself-infliction.Onceyou’veseenthis,makethemindneutraltowardwhateveritmayknow:ThatmomentofawarenessisthementalstateformingthePath.WhenthePatharises,thecausesofstressdisband.Tryyourbesttokeepthatmentalstategoing.Followthattrainofawarenessasmuchasyoucan.Themindwhenit’sinthatstateissaidtobedevelopingthePath–andatwhatevermomentthePathstandsfirm,disbandingandrelinquishingoccur.

Whenyoucandothis,youreachthelevelwhereyouknowdeathclearly.Peoplewhoknowdeathinthiswayarethenabletoreducethenumberoftheirowndeaths.SomeoftheNobleOneshavesevenmoredeathsaheadofthem,somehaveonlyonemore,othersgobeyonddeathentirely.TheseNobleOnesarepeoplewhounderstandbirthanddeath,andforthisreasonhaveonlyafewdeathslefttothem.Ordinarypeoplewhounderstandtheirownbirthanddeathonthislevelarehardtofind.Common,ordinarybirthanddeatharen’tespeciallynecessary;butpeoplewhodon’tunderstandtheDhammahavetoputupwith

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birthanddeathasacommonthing.Sowhoeveristoknowdeathonthislevelwillhavetodevelopthecognitive

skillthatcomesfromtrainingthemind.Theskill,here,isknowingwhichpreoccupationsofthemindareinthepast,whichareinthefuture,andwhichareinthepresent.Thisiscognitiveskill(vijjā).Lettinggoofthepast,lettinggoofthefuture,lettinggoofthepresent,notlatchingontoanythingatall:Thisispurityandrelease.

Asforignorance,it’stheexactopposite,i.e.,notknowingwhat’spast,notknowingwhat’sfuture,notknowingwhat’spresent–thatis,thearisingandfallingawayofsensationsandmentalacts,orbodyandmind–oratmostknowingonlyontheleveloflabelsandconceptsrememberedfromwhatotherpeoplehavesaid,notknowingonthelevelofawarenessthatwe’vedevelopedonourown.Allofthisisclassedasavijjā,orignorance.

Nomatterhowmuchwemayusewordsofwisdomanddiscernment,itstillwon’tgainusrelease.Forinstance,wemayknowthatthingsareinconstant,butwestillfallforinconstantthings.Wemayknowaboutthingsthatarestressful,butwestillfallforthem.Wemayknowthatthingsarenot-self,butwestillfallforthingsthatarenot-self.Ourknowledgeofinconstancy,stress,andnot-selfisn’ttrue.Thenhowarethesethingstrulyknown?Likethis:

Knowingbothsides,Lettinggobothways,Sheddingeverything.

‘Knowingbothsides’meansknowingwhat’sconstantandwhat’sinconstant,what’sstressandwhat’sease,what’snot-selfandwhat’sself.‘Lettinggobothways’meansnotlatchingontothingsthatareconstantorinconstant,notlatchingontostressorease,notlatchingontoselfornot-self.‘Sheddingeverything’meansnotholdingontopast,present,orfuture:Awarenessdoesn’theadforwardorback,andyetyoucan’tsaythatit’stakingastance.

Yāvadevañāṇamattāyapatissatimattāyaanissitocaviharatinacakiñcilokeupādiyati.

‘Mindfulandalertjusttotheextentofknowledgeandremembrance,themindisindependent,notattachedtoanythingintheworld.’

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EPILOGUE

I.Therearethreesetsofresultsarisingfromthepractice.

SetA1.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.2.Cutūpapāta-ñāṇa:theabilitytoknowhowthelivingbeingsoftheworlddie

andarereborn.3.Āsavakkhaya-ñāṇa:understandinghowtoputanendtothedefilementsof

theheart.

SetB1.Vipassanā-ñāṇa:clearinsight,throughtrainingthemind,intophenomena

inandofthemselves,intermsofthefournobletruths.2.Manomayiddhi:psychicpower,makingthingsappearinlinewithyour

thoughts–forexample,thinkingofavisualimagethatthenappearstothephysicaleye.Thosewhoaretodevelopthisskillmustfirstbecomeexpertatuggahanimittas.

3.Iddhividhī:theabilitytochangesuchimagesasyoulike.Thosewhoaretodevelopthisskillmustfirstbecomeexpertinpaṭibhāganimittas.

4.Dibbacakkhu:clairvoyance,theabilitytoseegreatdistances.Onlypeoplewithgoodopticnerves–andwhounderstandhowtoadjustthephysicalpropertiesinthebodysoastokeepthenerveschargedandawake–willbeabletodevelopthisskill.

5.Dibbasota:clairaudience,theabilitytohearsoundsatgreatdistances.Onlypeoplewhoseauditorynervesaregood–andwhounderstandhowtoadjustthepropertiesinthebodysothattheyactasaconductingmedium–willbeabletodevelopthisskill.

6.Cetopariya-ñāṇa:knowingthethoughtsandmentalstatesofotherpeople.Todothis,youfirsthavetoadjustthefluidsnourishingyourheartmusclessothatthey’recleanandpure.

7.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives,knowingbymeansofmentalimagesorintuitiveverbalknowledge.Torememberpastlives,youfirsthavetounderstandhowtointerchangethephysicalpropertiesinthebody.

8.Āsavakkhaya-ñāṇa:knowingthecausesformentaldefilement;knowingthe

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meansforputtinganendtomentalfermentations.

SetC1.Attha-paṭisambhidā-ñāṇa:acumeninunderstandingthemeaningofvarious

teachings.2.Dhamma-paṭisambhidā-ñāṇa:acumen–acquiredbymeansofyourown

heart–withregardtoallfabricatedpropertiesandqualities.3.Nirutti-paṭisambhidā-ñāṇa:theabilitytounderstandbymeansoftheheart

theissuesandlanguagesofpeopleandotherlivingbeingsintheworld.4.Paṭibhāṇa-paṭisambhidā-ñāṇa:theintuitiveabilitytorespondpromptly

andaptlyinsituationswhereyou’recalledontospeak;theabilitytorespondtoanopponentwithouthavingtothink:Simplybyfocusingthemindheavilydown,therightresponsewillappearonitsown,justasaflashlightgivesofflightimmediatelyaswepresstheswitch.

* * *Takentogether,alloftheseskillsariseexclusivelyfromtrainingtheheartand

arecalledbhāvanāmaya-paññā–discernmentdevelopedthroughtrainingthemind.Theycan’tbetaught.Youhavetoknowthemonyourown.Thus,theycanbecalledpaccatta-vijjā,personalskills.Ifyou’reastuteenough,theycanallbecometranscendent.Ifnot,theyallbecomemundane.Thus,theprinciplesofdiscernmentaretwo:

1.Mundanediscernment:studyingandmemorizingagreatdeal,thinkingandevaluatingagreatdeal,andthenunderstandingonthecommonleveloflabelsandconcepts.

2.Transcendentdiscernment:knowledgethatcomesfrompracticingRightConcentration;intuitiveunderstandingthatarisesnaturallyonitsownwithintheheart,beyondthescopeoftheworld;clearinsight;releasefromallviews,conceits,defilements,andfermentationsofthemind.

II.Upakāradhamma:threesetsofqualitiesthatareofhelpingivingrisetocognitiveskill.

SetA1.Sīla-saṁvara:takinggoodcareofyourvirtue–yourmannersandconduct

inthought,word,anddeed–followingsuchprinciplesasthetenguidelines(kammapatha).

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2.Indrīya-saṁvara:beingconstantlymindfulofthesix‘gateways’–thesensesofsight,hearing,smell,taste,touch,andideation–makingsuretheydon’tgiverisetoanythingthatwoulddisturbyourownpeaceorthatofothers.

3.Bhojanemattaññutā:havingasenseofmoderationintheamountoffoodyoueat–nottoomuch,nottoolittle,eatingnothingbutfoodcompatiblewithyourphysicalmake-up.Andmakesurethatit’slightfood.Otherwise,you’llhavetoeatonlyhalf-fulloronthesmallside.Asfarasfoodisconcerned,ifyoucangetbyononlyonemealaday,you’llfinditmucheasiertotrainthemind.

Therearethreewaysofeating–

a.Stuffingyourselffull.Thisinterfereswithconcentrationandistermed‘beinggreedy.’

b.Eatingjustenoughtokeepthebodygoing.Thisistermed‘beingcontentwithwhatyouhave.’

c.Eatingnomorethanhalffull.Thisistermed‘beingapersonoffewwants,’whohasnoworriesassociatedwithfoodandwhosebodyweighslightly.Justasatreewithlightheartwoodwon’tsinkwhenitfallsinthewater,sothemeditationofsuchapersonisnotinclinedtoleadtoanythinglow.Thesensesofsuchaperson–thenervesoftheeyes,ears,nose,tongue,andbody–tendtowardpeacefulnessandarewellsuitedforhelpingthemindattainpeace.

4.Jāgariyānuyoga:awakeningthephysicalpropertiesofthebodybydevelopingthefactorthatfabricatesthebody(kāya-saṅkhāra),i.e.,adjustingthein-and-outbreathsothatit’sthoroughlybeneficialtothepropertiesofearth,water,wind,andfirewithinthebody.Thisistermeddevelopingmindfulnessimmersedinthebody(kāyagatāsati-bhāvanā),asintheverse:

SuppabuddhaṁpabujjhantisadāgotamasāvakāYesaṁdivācarattocaniccaṁkāyagātasati.

‘ThedisciplesoftheBuddhaGotamaarealwayswideawake,theirmindfulnessconstantly,bydayandbynight,immersedinthebody’…theirmindfulnesschargingthebodywhethertheireyesareopenorclosed.

Atthesametime,wehavetounderstandhowtokeepthemindwide-awakethroughdevelopingjhāna,startingwithdirectedthought,evaluation,rapture,pleasure,andsinglenessofpreoccupation(seebelow).Themindwillthenawakenfromitsforgetfulness.Withregardtoforgetfulness,theBuddhataughtthatwhenthemindgetsdrawninbyitsobjects,itfaintsforaspell.Ifthishappensoftenenoughtobecomeahabit,itgivesrisetodelusion,leavingusnowaytogiveriseto

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thediscernmentofliberatinginsight.

SetB1.Saddhā:conviction,i.e.,beingconvincedofthecausesofgoodnessandof

theresultsthatwillcomefromactinginlinewiththosecauses.2.Hiri:innershameatthethoughtofdoingevil,notdaringtodoevileither

openlyorsecretly,becausewerealizethattherearenosecretplacesintheworld.Evenifotherpeopledon’tseeusdoingevil,weourselvesaresuretosee.

3.Ottappa:fearofevil,notbeingattractedtotheideaofdoingevil;viewingbadkammaasapoisonouscobraraisingitsheadandspreadingitshood,andthusnotdaringtogonearit.

4.Bahusacca:studyingandtrainingyourselfconstantly,seekingadvicefromthosewhoareknowledgeableandexpertinthepractice.Don’tassociatewithpeoplewhohavenoknowledgeofthemattersinwhichyouareinterested.

5.Viriya:persistenceinabandoningthedefilementsofthemind–i.e.,thehindrances;perseveranceingivingrisetogoodwithinthemindbydevelopingsuchthingsasthefirstjhāna.Brieflyput,therearethreewaystodothis:beingpersistentingivingrisetothegood,inmaintainingthegood,andinconstantlydevelopingthegoodthathasalreadyarisen.

6.Satipaṭṭhāna:givingyourpowersofreferenceaframeandafocalpointbydevelopingmindfulnessimmersedinthebody(‘kesā,lomā…’)ormindfulnessofbreathing,etc.

7.Paññā:discernment;circumspectionthat’sall-encompassingandfullyreasonableindoinggood,inmaintainingthegood,andinusingthegoodsoastobeofbenefitatlarge–forlow-levelbenefits,intermediatebenefits,andultimatebenefits,withregardtothislife,livestocome,andtheultimatebenefit,nibbāna.Thisiswhatismeantbydiscernment.

SetC1.Thefirstjhāna.Vitakka:Thinkofanobjectforthemindtofocuson.

Vicāra:Evaluatetheobjectonwhichyouhavefocused.Forexample,onceyouarefocusedonkeepingtrackofthebreath,takeagoodlookatthevariousbreath-sensationsinthebody.Learnhowtoadjustandchangewhicheverpartoraspectisuncomfortable.Learnhowtousewhicheverpartfeelsgoodsoastobeofbenefittothebodyandmind.Keepthisupcontinually,andresultswillappear:Thebodywillfeellightandfull,permeatedwithasenseofraptureandrefreshment(pīti).Awarenesswillbefullandall-round,withnodistractingrestlessness.Atthispoint,bothmindandbodyarequiet,justasachildlyinginacradlewithadolltoplaywithwon’tcry.Thebodyisthusatease,andthemindrelaxed(sukha).

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Ekaggataṁcittaṁ:Themindstickssteadilywithasinglepreoccupation,withoutgraspingafterpastorfuture,comfortablyfocusedinthepresent.Thismuchqualifiesasjhāna.

2.Thesecondjhāna.Directedthoughtandevaluationdisappear;awarenesssettlesinonitssenseofeaseandrapture.Thebodyisrelaxed,themindquietandserene.Thebodyfeelsfull,liketheearthsaturatedwithrainwatertothepointwherepuddlesform.Themindfeelsbrighterandclearer.Asawarenessfocusesmoreheavilyonitsoneobject,itexpandsitselfevenfurther,lettinggoofthesenseofraptureandenteringthethirdjhāna.

3.Thethirdjhānahastwofactors–

a.Sukha,itstaste:physicalpleasure;coolmentalpleasureandpeace.b.Ekaggatārammaṇa:Awarenessisfirmandfixedinasnugfitwithits

object.Asitfocusesstronglyandforciblyexpandsitself,abrightsenseoflightappears.Themindseemsmuchmoreopenandbloomingthanbefore.Asyoufocusinwithcompletemindfulnessandalertness,thesenseofpleasurebeginstowaver.Asthemindadjustsitsfocusslightly,itentersthefourthjhāna.

4.Thefourthjhānahastwofactors–

a.Upekkhā:equanimitywithregardtoobjects.Past,future,andthegrossersenseofthebodyinthepresentdisappear.

b.Ekaggatārammaṇa:Themindissolitary,itsmindfulnessfullandbright–asifyouweresittinginabrightly-lit,emptyroomwithyourworkfinished,freetorelaxasyoulike.Themindrests,itsenergystrongandexpansive.

Nowwithdrawfromthislevelbackouttothefirstandthenenterinagain.Asyoudothisrepeatedly,liberatinginsightwillariseonitsown,likealightconnectedtoabattery:Whenwepressdownontheswitch,thelightflashesoutonitsown.Andthenwecanusewhatevercolorofbulbwewantandputittouseinwhateverwaywelike,dependingonourownskillandingenuity.Inotherwords,theskillsmentionedabovewillappear.

Peoplewhodevelopjhānafallintothreeclasses:

1.Thosewhoattainonlythefirstlevelandthengainliberatinginsightrightthenandtherearesaidtoexcelindiscernment(paññādhika).Theyawakenquickly,andtheirreleaseistermedpaññā-vimutti,releasethroughdiscernment.

2.Thosewhodevelopjhānatothefourthlevel,theregainingliberating

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insightintothenobletruths,aresaidtoexcelinconviction(saddhādhika).Theydevelopamoderatenumberofskills,andtheirAwakeningoccursatamoderaterate.Theirreleaseisthefirstlevelofceto-vimutti,releasethroughconcentration.

3.Thosewhobecomeskilledatthefourlevelsofjhāna–adeptatentering,stayinginplace,andwithdrawing–andthengoallthewaytothefourlevelsofarūpa-jhāna,afterwhichtheywithdrawbacktothefirstjhāna,overandoveragain,untilfinallyintuitiveknowledge,thecognitiveskills,andliberatingdiscernmentarise,givingreleasefrommentalfermentationanddefilement:Thesepeoplearesaidtoexcelinpersistence(viriyādhika).Peoplewhopracticejhānaagreatdeal,developingstrongenergyandbrightinnerlight,canawakensuddenlyinasinglementalinstant,assoonasdiscernmentfirstarises.Theirreleaseiscetopariyavimutti,releasethroughmasteryofconcentration.

Thesearetheresultstobegainedbymeditators.Buttherehavetobecauses–ourownactions–beforetheresultscancomefullydeveloped.

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DutiesoftheSaṅgha

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FOREWARD

ThisyearalargenumberofmonksandnovicescametobeordainedandtolivetogetherhereatWatAsokaramfortheRains–someofthemplanningeventuallytoleavethemonkhood,someofthemtostay.Thisbeingthecase,Iwrotedownapieceexplainingandanalyzingourdutiesfortheirinformation,sothattheywouldhavesomethingofreligiousvaluetokeepandtakewiththemfortheprogressofthecommunityofmonksandnovicesinthedaystocome.

Afterthepiecewaswrittenandreadaloudtothegroup,itseemedappropriateforuseintheareaofadministeringtheSaṅghaatlarge,andsoithasbeenprintedforfreedistributionasagiftofDhamma,inorderthatBuddhismmayprosperandthriveforthewell-beingofusall.

PhraSuddhidhammaraṅsīGambhīramedhācariya(AjaanLee)

WATASOKARAMSAMUTPRAKAANOCTOBER6,1960

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INTRODUCTION

IwouldliketoexplaintothecommunityspendingtheRainsatWatAsokaramthisyearwhatourdutiesare,sothatoursenseofourresponsibilitiesinourpracticewillbeinlinewiththeaimsanddirectivesofthosewhohavebeenplacedincharge.

TheadministrationoftheSaṅgha,assetoutbytheecclesiasticalauthoritiesofThailand,isdividedintofourdepartments:

I.TheDepartmentofInternalGovernance.II.TheDepartmentofEducation.III.TheDepartmentofBuildingandDevelopment.IV.TheDepartmentofSpreadingtheDhamma.

Eachofthesedepartments,ifitsactivitieswereinlinewithitsaims,wouldcausethereligiontoprosper.ButIhavecometoseethateachofthemissodeficientastobedestructive–bringingabout,toagreatextent,thecorruptionofmonksandnovices.ThisiswhyIwouldliketogivethemonksandnovicesheresomesenseoftheirdutiesandofthetrueaimsofeachofthesedepartments.Otherwise,governancewillturninto‘covernance’–coveringupwhatwedon’twanttobeseen.

Eachofthesedepartmentsisdividedintotwosections:thecentralofficeandtheofficesintheout-lyingregions.Inthecentraloffice,theresponsibilityoftheecclesiasticalauthoritiesofbothsects,DhammayutikaandMahanikāya,istoco-operateinfirmlycarryingoutthedutiesofeachdepartmentintheareaofcentraladministration.Asfortheout-lyingregions,theresponsibilityoftheecclesiasticalauthoritiesontheregional,provincial,district,andtownshiplevels,andoftheabbotsofalltemples,istotraintheofficersofeachdepartmentintheirrespectivejurisdictionstobefirmincarryingouttheirstatedduties.Anyindividualwhoprovesincompetentinaparticularareashouldnotbeplacedinchargeofthecorrespondingdepartment.

ThusIwouldnowliketoexplainthedutiesofeachdepartmentinawaythatwillbringaboutorder,inlinenotonlywiththelawsandregulationsoftheSaṅgha,butalsowiththeVinayaandtheDhamma–becausealloftheselawsandregulationsneedtobebothDhammaandVinayaiftheyaretoleadtothewell-beingofthereligion.

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I .THEDEPARTMENTOFINTERNALGOVERNANCE

Governanceisofthreesorts:

A.GoverningbyregulationsoftheSaṅgha.B.GoverningbyVinaya.C.GoverningbyDhamma.

A.GoverningbyregulationsoftheSaṅghaisasfollows:Theecclesiasticalchiefofeachregionhastheright,theauthority,andtheresponsibilitytoadministerhisjurisdictioninaccordancewithallofhisstipulatedduties,includingtheprocedurestobefollowedinappointingofficialsontheregional,provincial,district,andtownshiplevels;inappointingtheabbotsoftemples,preceptors,andminorofficials;andindelegatingresponsibilitiesoneachlevel.Thisbeingthecase,eachoftheseofficialsshouldusehispowersstrictlyinaccordancewiththeregulationsandguidelinessetdownbytheSaṅghaauthorities.Anyonewhoseesthatheisunqualifiedinaparticularareashouldnotacceptappointmentinthatarea.Atthesametime,thosewhomaketheappointments,iftheyseethataparticularindividualisunqualified,shouldnotappointhimtoapositionofresponsibility.Ifheisappointed,itwillbedamagingtothatareaanddestructivetothereligion.

B.GoverningbyVinaya:Oneshouldexplaintothosewhocomeunderone’sauthorityhowmanyVinayatransactionsthereare—andwhattheyare—sothattheywillunderstandhowtofollowthem.

1.Pointout,forexample,howanāpalokana-kammaistobeperformedsoastobeinlinewiththeVinaya.Iftherearediscrepanciesfromthenorm,pointthemoutandcorrectthem.

2.Pointouthowandinwhatsortofplacesañatti-kammaistobeperformed.

3.Pointoutwhatsortsoftransactionsshouldbeperformedasñatti-dutiya-kamma,howtheyaretobeperformed,where,when,andwithhowlargeachapterofmonks.

4.Pointoutwhatsortsoftransactionsshouldbeperformedasñatti-catuttha-kamma,onwhatsortsofoccasions,andwithhowlargeachapterofmonkssoastobecorrectaccordingtoprocedure.

Onthewhole,therearestillgreatdiscrepanciesinfollowingtheseprocedures

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evenwithintheindividualsects.Whenwecomparethedifferentsects,thedifferencesareevengreater.Thisbeingthecase,whoseresponsibilityisittogoverntheSaṅghasothatthereisuniformitythroughout?

Tohavestandardsmeanstowelddisciplinetojustice–orinotherwords,DhammaandVinaya.Forexample,weshouldhavestandardsinthewayweworshipandchant–howthewordsaretobepronouncedaccordingtotheMagadhaandSaṅyogatraditions,andwhichtraditiontouseonwhichoccasions.Thereshouldbeguidelinesconcerningthisthatareconsistentlyfollowedeverywhere,andsimilarguidelinesconcerningthewaywedressandusethenecessitiesoflife,sothatwewillallbeorderlyandinproperlinewithoneanother.Otherwise,therewillbediscrepancies,highandlow.Ifthereisorder,however,eventhedifferencesofhighandlowwillpresentanacceptableappearance.Havingstandardsisthusanimportantpartofgovernance.Iftheauthoritieswerereallysincereaboutcarryingouttheirduties,insteadofsimplylettingthingsslide,itwouldhelpleadtothegrowthandprosperityofthereligion.Onthewhole,though,thereisatendencyintheareaofgovernancenottolookafterthingsandsimplytoletthembe.Thishasledtofactionsandsplitswithinthemonkhood,eachgrouptakingoffenseatthewayothergroupsbehave.

ThuscloseadherencetotheVinayaandtothestandardsoforderwouldleadtoconcordwithnoneedforforceorcompulsion:concordthatwouldcomeofitsownfromthegoodandnoblestandardsofthereligion.

Whenthelotusesaregatheredunbruised,thewaterstaysclear:Thisiswherethevirtuesofthosewhocangovernappear.

Everyofficial–andeverymonkandnoviceaswell–shouldbestrictinkeepinghispersonalconductwithintheboundsoftheVinaya,soasnottoabolishanyofthetrainingrulesbymeansofhisbehavior.Inotherwords,whateverhasbeensetdownbytheBuddhashouldnotbeabolishedthroughnotobservingit;andatthesametime,whateverwasnotsetdownbytheBuddhashouldnotbeestablishedasanewobservancethroughtheexampleofone’sbehavior.

TherearemanykindsofstandardsandproceduresrelatedtotheVinayathatmustbestudied,practiced,andobserved.Takentogether,theyarecalled‘vinaya-kamma.’Somevinaya-kammaareourownpersonalresponsibilityintrainingourselves.Forexample–

1.Kāya-kamma:ActonlyinwaysthatarecorrectinlightoftheVinayaandthatarecalledkaraṇīya-kicca,thingstobedone(suchasobservingthepreceptsofthePāṭimokkha).WhatevergoesagainsttheBuddha’s

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ordinancesshouldbediscarded.Suchthingsaretermedakaraṇīya-kicca,thingsnottobedone.

2.Vacī-kamma:AnywordswhosepurposewouldbeincorrectinlightoftheVinayashouldnotbespokeninanycircumstances.SpeakonlythosewordsthatwouldbeclassedasRightSpeech.

3.Mano-kamma:Weareboundtohavethoughtsthattendtowardtheaccumulationofdefilementandleadtotransgressionsofthetrainingrules,suchasabhijjhā:greedfocusedonthefournecessitiesoflife(food,clothing,shelter,andmedicine);

byāpāda:illwill;micchā-diṭṭhi:wrongviewsthatwoulddrawthemindintowaysrunning

countertothestandardsoftheVinaya.

Ifwedon’tcorrectsuchmentalstates,weareboundtobreakthetrainingrules.Forthisreason,weshouldestablishourselvesinallfourofthePrinciplesofPurity(parisuddhi-sīla)–

a.Pāṭimokkha-saṁvara-sīla:Restrainingourthoughts,words,anddeedssoastoshowrespectforthePāṭimokkhaandallofthemajorandminortrainingrules.

b.Indrīya-saṁvara-sīla:Keepingwatchoveroursensesofsight,hearing,smell,taste,feeling,andideation,soastokeepthemquietandrestrained,andtodoawaywithanydefilementspertainingtothetrainingrules.

c.Ājīva-parisuddhi-sīla:Maintainingourlivelihoodinanhonestandabove-boardmanner,notaskingforanything,bywordordeed,incircumstancesruledoutbytheVinaya;trainingourselvestohavefewwants;keepingourconductinlinewiththestandardsoftheVinaya;searchingforthenecessitiesoflifewiththeproperattitudeinallthreestagesofthesearch–

(1)Pubba-cetanā:Whenthethoughtfirstoccurstothemind,keepitinlinesoasnottodeviatefromtheVinaya.

(2)Muñcaya-cetanā:Whengoingthroughtheactionsofsearching,maintainpurityinthoughtanddeed.

(3)Aparāpara-cetanā:Oncethedesireditemhasbeenobtained,useitinlinewiththeregulationslaiddownintheVinaya.Thisiscalled–

d.Paccavekkhaṇa-sīla:Reflectingcarefullybeforeusingthings.Theactofreflectiongivesresultsonmanylevels:

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–Weshouldfirstreflectonourthoughts,words,anddeedswhileusingtheitemtoseeiftheyareinlinewiththeVinaya.

–Thenweshouldreflectfurther,inlinewiththestandardformulaforreflection,seeingthatallthingsaremadeupofimpersonalelementsorproperties,foulandrepugnant;thattheyareinconstant,stressful,andnot-self–notbeings,notindividuals,not‘myself’oranyoneelse’s.

suññosabbo:Allthingsareempty,withnooneincharge.

WhenweconsiderthingscorrectlyinaccordancewiththestandardsoftheVinaya,wearegenuinelyexercisinggoodinternalgovernanceoverourselves.Theultimatestandardsforjudgingclearlywhetherornotwearegoverningourselveswellareasfollows:

(1)WhatevermaximorruleleadsonetobehavewithamindtingedbypassionformaterialpleasuresisneitherDhammanorVinaya.

(2)WhateverbehavioraimsatthecreationofsufferingforoneselforforothersisneitherDhammanorVinaya.

(3)WhateverbehaviorleadstotheaccumulationofdefilementisneitherDhammanorVinaya.

(4)WhateverbehaviorleadstooverweeningambitionisneitherDhammanorVinaya.

(5)WhateverbehaviorleadsawayfromcontentmentwithlittleisneitherDhammanorVinaya.

(6)WhateverbehavioraimsatentanglementwithothersisneitherDhammanorVinaya.

(7)WhateverbehaviorleadstolazinessandcarelessnessisneitherDhammanorVinaya.

(8)WhateverbehaviormakesoneaburdentoothersisneitherDhammanorVinaya.

ApersonwhobehavesinanyoftheabovewayshasnottrulytakentheBuddhaashisteacher,forastheBuddhasaid,theDhammaandVinayaareourteachersinhisplace.AnybehaviorthatdoesnotfollowtheBuddha’steachingsshouldberegardedasakaraṇīya-kicca,somethingnottobedone.Weshouldrestrictourbehaviortothosethingsthatshouldbedoneinourownareasofresponsibility.Forexample,behavesoastoextractyourselffrompassionformaterialpleasures;soastogainreleasefromsuffering;soasnottoaccumulatedefilementswithinyourself;soastohavefewwants:Ifyouhappentoreceivemanypossessions,share

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themwithothers.Behavesoastobecontentwithwhatyoualreadyhaveandknowhowtocareforandrepairwhatyouhavesothatitwillbecomebetter.Behaveinawaythatleadstophysicalandmentalsolitude.Bepersistentandenergeticindoinggoodinlinewithyourduties.Behavesoasnottobeaburdentoothers–soastobelightinbodyandmind.TobehaveinthesewaysistobeproperlyestablishedintheDhammaandVinaya.

Tobeabletoconductyourselfinthismannermeansthatyouareabletogovernyourself.Andwhenapersoncangovernhimself,hedevelopsauthorityfromwithin,intheareaoftheVinaya,enablinghimtogovernotherswell.

Thisiswhatismeantby‘governingbyVinaya.’

C.GoverningbyDhamma:Thismeanstogovernwithone’sowninnerqualityasaperson,i.e.,havingrectitudeconstantlyintheheart;keepingthemindfirmlyestablishedinRightViewbyfosteringdiscernmentinthemindthroughthepracticeofmeditation;developingRightConcentrationsoastowipeoutthefettersoflust(methuna-saṅyoga)–whichinclude,forexample,sensualdesire(kāma-chanda),awillingnesstogiveintosensualmoods,whichtendstowardmentalpainandstress.Whenaperson’smindfallsunderthepowerofsuchfetters,itmeansthatthereisnoqualitytohim.Forthemindtolackqualitymeansthatithasfalleninwiththementalhindrances(nīvaraṇa)–

1.Kāma-chanda(sensualdesire)orsexuallust:indulginginsensualmoods,takingpleasureinsensualdesiresthatarisewithinandleadonetotakepleasureinsensualobjects–asignthattheheartisn’ttrainedintheproperwayinRightConcentration.Thisthenleadstopaṭigha:Themindis‘struck,’sometimestoitssatisfaction,sometimesnot,whichisthebasisfor–

2.Byāpāda:illwill.3.Thīna-middha:discouragement,apathy,laziness;notmakingthe

efforttocenterthemindinthefactorsofjhāna;notdevelopingathemeofmeditationinthemind.Themindthusinclinestowardlethargyanddiscouragement,abandoningitsdutiesandresponsibilities.Thismakesitrestlessandapreytodistraction,unabletoputahalttoitstrainofthoughtandbringingmindfulnesstostillness.Thisiscalled–

4.Uddhacca-kukkucca.Whenthisisthecase,thennomatterhowmuchDhammaonemaystudy,theheartisstilldarkandblinded.Whateveroneknowsorseesisunclear.One’sconductislaxandlacking,unabletoprogresstothequalitiesofthehigherattainments.Forthehearttobecaughtonasnaglikethisistermed–

5.Vicikicchā:doubt,uncertainty,indecision,aninabilitytogoforward

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orturnback.Whenthisisthecase,themindisclassedashavingnoquality.Inotherwords,itlackstheconcentrationthatwillgiverisetodiscernmentandtheskillofrelease.

Those,however,whocanescapefromthehindrancesandcenterthemindintojhānaorconcentrationwillgiverisetodiscernment:thepowertokeeptheirdefilementswithintheboundsofrectitudeandtounbindtheirgoodnesssothatitcangovernotherseffortlessly,achievingtheirownwell-beingandthatofothersthroughthepoweroftheirgovernance.Theywillawakenfromthemundaneworld,andthesupremegood–Dhamma–willappearwithinthem.Thisiswhatitmeansforthehearttohavequality.

Mostofus,byandlarge,havenoconstantqualityinourhearts.Instead,wegolookingforqualityinthingsoutsideandsocanneversucceedorfindsecurity.Whenthisisthecase,we’reunfittogovernourselves–andifwe’reunfittogovernourselves,thentogovernothersforthesakeoftheirbettermentwillbeextremelydifficult.

ThisconcludesourdiscussionoftheDepartmentofInternalGovernanceandthedutiesofthecontemplativeswhoacceptresponsibilityinthisarea.

ThisisallthereistotheDepartmentofInternalGovernance.Whoeverhasresponsibilitiesinthisareamustconstantlybearhisdutiesinmindifheistocontributetothetrueprosperityofthereligion.Otherwise,theestablishmentofthisdepartmentwillbeemptyandinvain,yieldingnofull-fledgedbenefits.

ThepointtorememberisthatthegovernanceoftheSaṅghainThailandisofthreesorts:

A.Governancebyregulationandlaw–thelegislativeactsettinguptheconstitutionoftheSaṅgha;theSaṅghadirectivesandby-laws.

B.GovernancebyVinaya.C.GovernancebyDhamma.

Thisisallitcomesdownto.Ifweweretodiscussthispointindetail,therewouldbemuchmoretosay.

Now,however,wewillgoontodiscussPartIIfortheedificationofBuddhistsatlarge.

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II .THEDEPARTMENTOFEDUCATION

EducationinBuddhism–ofthekindthatgivesproperknowledgeconducivetotheprosperityofthereligion–isofthreesorts,asfollows:

A.Sutamaya-paññā:Discernmentacquiredthroughstudy.Peoplewhoarelearned(bahusuta)–whohavestudiedandmemorizedagreat

deal–fallintotwogroups.ThefirstgroupcontainsthosewhohavestudiedinlinewiththecurriculumoftheDepartment,i.e.,theofficialtextbooksknownasNakDhamma[literally,Dhammaexpert]levelsl,2,and3;orthePalicourses,levels3-9.Whetherornotonepassestheexaminationsisnotimportant.Whatisimportantistheknowledgegained.Thissortofeducationgivesrisetoonelevelofunderstanding,termedsutamaya-paññā–discernmentacquiredthroughstudy.

Thesecondgroupcontainsthosewhostudyontheirown–listeningtosermons,readingtextbooks,studyingtheVinaya,Suttas,andAbhidhamma;discussingquestionswithoneanother(dhamma-sākacchā),whichcanleadtounderstandingonahigherlevel,sothatonemayapplyone’sknowledgetotrainingoneself.

Bothgroupsareclassedasbeingontheelementarylevelofeducationinthestudyofmemorizeddoctrine.

Thestudyofmemorizeddoctrine(pariyattidhamma)isofthreesorts–

1.Studyinglikeasnake(alagaddūpama-pariyatti):Thisreferstoapersonwhohasstudiedandisthoroughlyknowledgeable,butwhomakeshimselfvenomous.Thedeadlyvenomofamonkissensualdefilement,whichincludesrāga–passionanddelightinsensualobjects;dosa–irritation,displeasure,astrongmentalpoisonthatmakestheheartmurky,annihilatingwhatevermeritisthere,destroyingitsowngoodness.Whenthishappens,thereallydeadlypoisonsappear:kodha–anger;andmoha–delusion,confusionaboutone’sowngoodandevil,seeingrightaswrongandwrongasright,beingunreasonableandmisguidedinone’sviews.Allofthisisclassedasdelusion,apoisonburieddeepintheheart.

ThustogainaneducationwithoutthenconductingoneselfinlinewiththeDhammacanbecalledstudyinglikeasnake.Suchapersonmakeshimselfintoacobra’shead,spreadinghisvenomintoanyonewhocomesnear.Toconsortwithsuchapersonistoconsortwithafoolandcanpoisonthemind,drawingitintoevilandunskillfulways,suchassearchingforwell-beingwithreferenceonlytothislifetime,withoutlookingforwhatismoreworthwhile–one’swell-beingin

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futurelifetimes–orforhighestwell-being:theliberationofnibbāna.

2.Studyingforthesakeofemancipation(nissaraṇ’attha-pariyatti):WhenwehavestudiedtheDhammaandVinayaandlearnedwhatisgoodandevil,rightandwrong,beneficialandunbeneficial,weseethatweshouldn’tdowhateveriswrongorharmfultoourselvesandothers.Instead,weshoulddevelopwhateverisgraciousandgood,benefitingourselvesandothersinanyofthefollowingthreeways:Havinglearnedthefactorsthatpromotewell-beinginthepresentlife,weshouldgiverisetothemforourselvesandothers.Havinglearnedwhatisnecessarytobringaboutourwell-beinginfuturelifetimes–goingtoagooddestinationortheheavenlyrealmsinthenextlife–weshouldconductourselvesaccordingly.Asforthesupremewell-being–nibbāna–whenwehavelearnedwhatsortofpersonitwillappearinandhowtobehavesoastobeworthyofit,weshouldfosterthequalitieswithinourselvesnecessarytobringalltheseformsofwell-beingabout.

Thequalitiesleadingtotheseformsofwell-beingarefour–

a.Chanda:awillingnessandreadinesstoabandonallunskillfulmentalqualities.Whetherornotwecanactuallyabandontheminlinewithourintentions,weshouldalwaysshowawillingnesstoabandonthem,tofollowthepracticeandtodevelopourstrengthofcharacterstepbystep.Thisischanda,afactorthatluresandpropelsusintomakingfutureprogress.

b.Viriya:persistenceinmakingtheefforttorelinquishtheevilwithinourselves;anunwillingnesstoliewallowinginourevils;persistenceinfosteringvirtuewithinourselves,inmaintaininganddevelopingthevirtueswealreadyhave,andinusingthemforthewell-beingofothers.Thisistermedviriy’iddhipāda–persistenceasafactorleadingtosuccess.

c.Citta:Whatevertaskweundertake,weshouldbefullyintentonitandnotshirkourduties.Weshouldtrytodevelopourvirtuousactionssothattheyreachthegoal,thesupremewell-beingtowhichweallaspire.Whateverhappinessisappropriatetousinthislife,weshouldbringitaboutthroughourownintentnessofpurpose.Whateverhappinessshouldariseinfuturelifetimes,weshouldsetourheartsonstrivingtocultivateit.Asforthehappinessunrelatedtoworldlybaits(nirāmisa-sukha),weshouldfocusourwholeattentiononcorrectlydevelopingthepathtoreachit.Wewillthenbeabletoattainourgoalwithoutadoubt.

d.Vimaṁsā:Thecircumspectdiscernmentgainedfromourstudiesshouldbeputintopracticeinlinewiththefactorsofthenoblepath.Beforedoinganythinginthought,word,ordeed,weshouldbecircumspectincarefullyapplyingappropriateattentionandonlythengoaheadandact.WeshouldgiverisetothementalvirtuetermedRightConcentration.

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Concentrationgivesrisetodiscernment;andwhenthediscernmentofliberatinginsightariseswithinusitleadstothehappinessfreefrommaterialbaits(nirāmisa-sukha).Tobecircumspectandthoroughlyawarethatwhateverwillnotbebeneficialtoourselvesorothersshouldnotbedone,andthatwhateverwillleadtoourownwell-beingandthatofothers–inthislife,inthenext,orintheultimatesense–shouldbefosteredwithinourselvesthroughourowncircumspectionanddiscernment:Thisisvimaṁs’iddhipāda-circumspectionasafactorleadingtosuccess.

Whenwedothis,wewillreaptwosortsofresults:iddhiriddhi–thepowerthatarisesfrombeingestablishedinthesefourqualities;andpuññariddhi–theinfluencethatarisesfromourowninnervirtue.Iddhiriddhiisauthority;puññariddhiiskindness.Tohavethesetwoqualitiesistobeapersonwithtwoeyes,twoears,twonostrils,twoarms,twolegs–puriso,acompletehumanbeing,whocanhelpothersbecomecompleteintheirheartsaswell.

Thisiswhatitmeanstobeapersonwhostudiesforthesakeofemancipation.

3.Studyingtobeastorehousekeeper(bhaṇḍāgārika-pariyatti):Thisreferstotheeducationofapersonwhohasalreadyfinishedthetraining–i.e.,anarahant,onewhohasgainedreleasefromalldefilements.Whydoessuchapersonhavetostudy?Forthesakeoftheworkofthereligion,soastobeofassistanceinhelpingBuddhismtoprosper.WhenwasiteverthecasethatapersonhadtobethoroughlyacquaintedwithallaspectsofformulatedDhammaandcustomsbeforedoingawaywithmentaleffluents(āsava)?Somepeopleareborninlower-classfamilies,othersinupper-classfamilies.Somehaveagreatdealofsocialsophistication,othersdon’t.Stilltheyareabletofreetheirmindsfromtheeffluentsbymeansofthepractice,forinpracticeitisn’tnecessarytoknowagreatdealofformulatedDhamma.Evenapersonwhoknowsonlyafairamountcanstillputanendtotheeffluents.

SowhensuchapersonseesthathecanbeofhelptopeopleandBuddhistsatlarge,hemusteducatehimself.Hisstudyisforthesakeofgainingasenseofthedifferencesinsocieties,incommunities,andintypesofindividuals;togainasenseoftimeandplace;toknowthevarietiesofbeliefsandcustomsthatpeopleadheretoindifferentregions.Whenhebecomesthoroughlyandproperlyacquaintedwithallcustomsandconventions,hecanthendealeffectivelywithotherpeoplefortheirbenefit.Thisiswhyhemuststudyandtakeaninterestinsuchthings.Educationofthissortisthuscalledstudyingtobeastorehousekeeper,andisanaspectoftheDepartmentofEducation.

These,then,arethethreeformsofstudyingmemorizedDhamma.

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B.Cintāmaya-paññā:Discernmentacquiredthroughreflection.Whenwehavestudied–inwhicheverway–wemustn’tstopthere.Weshould

takealltheDhammawehavelearnedandchewitoverwithourowndiscernment.Tochewthingsoverinthisway–thinkingandevaluating–maygiverisetoaflavordifferentfromthatofourpreviouseducation.Wethinkthingsthrough,exploringonourown,insteadofsimplybelievingwhatotherpeoplesayorwhatiswritteninbooks.Webelieveourownsenseofreason,discoveredwithinourselvesandtermedpaccattaṁ–individualandpersonal.Thissortofeducationgrowsoutoftheearliersort,inthesamewaythatapersonwhohaslearnedhowtoreadandwritethelettersofthealphabetcanthengoontousethatknowledgetoreadtextbooksandgainknowledgemorevaluablethanthealphabetonitsown.

Tomakeacomparisonwithfood,thissecondformofeducationhasmoreflavorthanthefirst.Thefirstsortofeducationisliketakingfood,arrangingitaccordingtotype–main-coursedishesinonegroup,dessertsinanother–andthenfindingdelightsimplyinseeingitarranged.Thesecondformofeducation–thinking,evaluating,reasoningthingsthrough–islikearrangingthefoodandthentastingit.Thepersonwhodoesthisgetsmuchmoreuseoutofthefoodthanthepersonwhoarrangesthefoodandsimplysitslookingatit:Hecansuffusehisbodywithnourishmentandknowwhetherornotthefoodtastesgood,whetherit’ssourorsweet,verysweetorjustalittlesweet–allonhisown.Thisiswhatitmeanstopursuethissecondformofeducationproperly.TostudyinthiswaygivesrisetotheflavoroftheDhamma,whichcanthenbeusedtosuffusetheheartwithnourishment.Whentheheartissuffusedwiththenourishmentofgoodqualities,itgainsenergyandstrengthintheareaoftheDhamma,termed–

1.Saddhā-bala:convictionintheworthofgoodqualities.Ourconvictionintherightactionsweperformandintheresultstheywillbringusbecomesadominantstrengthintheheart.

2.Viriya-bala:Thequalityofperseverancebecomesdominant.Webecomeresoluteandcourageousinpracticingwhatisgood.

3.Sati-bala:Ourpowersofmindfulnessbecomeexpansiveinthegreatestablishingofmindfulness.

4.Samādhi-bala:Theminddevelopsthesteadinessandstrengthtermed‘heightenedmind’(adhicitta),beyondthepowerofthehindrances.

5.Paññā-bala:thediscernmentofRightView,whichcomesfromthesenseofreasonfosteredintheheartthroughcircumspection.Discernmentisstrengththatcanmakethemindenergetic,competent,andpowerful.

DiscernmentacquiredthroughreflectioncangiverisetotheflavoroftheDhammathroughtheactofthinking,butforthoughttobetrulynourishingand

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energizing,wemustgoontothenextlevel,developingdiscernmentthroughmeditation,soastobecompleteinourpractice.

C.Bhāvanāmaya-paññā:Discernmentacquiredthroughmeditation.Comingtoknowourselves:Weshouldstudyandinvestigateourselvessoasto

gainknowledgeexclusivelywithinbycenteringtheheartinconcentration.Tostudyourselvesbyourselvesmeanstostudybymeansofourowninneralphabet–thevariouspartsputtogetheroutofthefourproperties(dhātu)withinthebody,thefivekhandhas,andthesixsensemedia(āyatana).Tostudyonthislevelmeanstostudywithandwithinthemind,investigatingtheinneralphabet:

A=Kesā,hairofthehead.B=Lomā,hairofthebody.C=Nakhā,thenailsthatgrowfromtheendsofthefingersandtoes.D=Dantā,theteeththatgrowinthemouthalongtheupperandlower

jaws.E=Taco,theskinthatenwrapsthevariouspartsofthebody.

Allfivearethingsthatacontemplativeshouldstudy.Usually,beforewebecomeordained,wedon’tevenknowourowninnerABC’s,muchlesshowtospell.Soourpreceptors,outofconcernforusastheirsonsinthemonkhood,teachusthesefivethingsevenbeforewebecomemonksandnovices.Butifweneglectthemafterourordination,itshowsthatwehavenorespectforeducationandnoreverencefortheteachingsoftheLordBuddha.ThisisthecausefordegeneracyintheDepartmentofEducation.Tobeabletoreadall32partsinone’sbody,andtoteachotherstodothesame,istoqualifyasamemberoftheSaṅgha,orasatruediscipleoftheLordBuddha.

Weshouldstudyallfourorallsixofthepropertieswithinus–earth,water,wind,andfire–asabasisfortranquilitymeditation,givingrisetojhānainthemindbythinkingaboutandevaluatingthepartsofthebodyuntilwegainanunderstandingofearth,water,wind,andfire,togetherwithspaceandconsciousness,theoverseerofthehouse.Studythefivekhandhas–body,feelings,labels,mentalfabrications,andconsciousness.Studythesixsensemedia–eyesandvisualobjects,earsandsounds,noseandsmells,tongueandtastes,bodyandtactilesensations,intellectandthoughts–bykeepingcarefulrestraintoverthem.Themindwillthenenterthejhānas,beginningwiththefirst,whichiscomposedofdirectedthinking,evaluating,rapture,pleasure,andsinglenessofpreoccupation.Suchapersonthusgoesontoahigherlevelofeducation,comparabletohighschoolorsecondaryeducation.Whentheheartbecomesquiet,acoolandrefreshingsenseofpleasurecalledrasa,theflavorandnourishmentoftheDhamma,willappearinit.Attha:Wewillrealizetheaimsof

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theDhammaandourownaspirationsaswell.Studyingonthislevelwillgiverisetoahigherlevelofknowledgetermed

liberatinginsight(vipassanā-ñāṇa)–clearcomprehensionintermsofthefournobletruths–enablingustogobeyondsufferingandstress.Thisistermedtheskillofrelease.Wewillgainaspecialknowledgethatisapartfromallofthemundanethingswehavelearned:Thisistranscendentknowledgethat,beginningwithliberatinginsight,enablesustoescapeoneafteranotherthefortresswallsofthecitadelofDeath.

ThecitadelofDeathhastenwalls–

1.Self-identification(sakkāya-diṭṭhi):assumingthetruthofourviews;assumingthatthebodyisourselforbelongstous.

2.Doubt(vicikicchā):uncertaintyaboutthepathsandfruitionsleadingtonibbāna.

3.Attachmenttohabitsandpractices(sīlabbata-parāmāsa):gropingabout,i.e.,undependabilityinourbehavior,whichleadsustoclutchatvariousbeliefs,searchingforabsolutestandardsofgoodoutsideoftheactsofourownheartandmind.

4.Sensualpassion(kāma-rāga):desirecausedbythepowerofdefilement.

5.Irritation(paṭigha):annoyancecomingfromthemind’ssenseofbeing‘struck’ordisturbed.

6.Passionforform(rūpa-rāga):attachmenttocertainkindsofphysicalphenomena.

7.Passionforformlessphenomena(arūpa-rāga):attachmenttomentalphenomena,suchasfeelingsofpleasure.

8.Conceit(māna):construingourselvestobethisorthat.9.Restlessness(uddhacca):distraction,themind’stendencytoget

engrossedorcarriedaway.10.Ignorance(avijjā):delusion;beingunacquaintedwithcauseand

effect,orwithwhat’strue.

AlltenofthesefactorsarewallsinthecitadelofDeath.Noonewholacksdiscernmentwillbeabletodestroythem,whichiswhytheBuddhawasespeciallyinsistentonthislevelofeducation,teachingthemonkstostudyitfromtheverydayoftheirordinationsothattheireducationwouldbecomplete.

Tosummarize,therearethreeaspectstothisthirdlevelofeducation–

1.Learningthealphabet:Studyinginlinewiththelabelswehaveforthe

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variouspartsofthebody,suchashairofthehead,etc.

2.Learningtospell:Takingtheconsonants–suchasthefourpropertiesofearth,water,wind,andfire–andthenaddingthevowels–feelings,labels,mentalfabrications,andconsciousness–sothatthereisawarenessofthesixsensemedia,enablingustoknowthattherearegoodsights,goodsounds,goodsmells,goodtastes,goodtactilesensations,andgoodideasintheworld,andthatsometimesthingsthatarenotsogoodcanalsocomeinthroughthesixsensemedia.Theawarenessthatentersinandinteractsinthiswaycanbecalledpaṭisandhi-viññāṇa–consciousnessconnectedwithphysicalphenomena,interactingwithphysicalphenomena,enablingustoknowalllevelsofgoodandbad.Whenweareabletoevaluateandchoosewhatisgoodandbadwithinourselves,wequalifyasbeingableto‘read,’knowingthoroughlyallthewaysourinneralphabetworksinpractice.

3.Learningtomakesenseofitall:Theword‘sense’(attha)herehastwomeanings:

a.Realizingtheresultsthatcomefromoureducation.b.Comprehendingallthevariouspartsintowhichweareanalyzed–the

32partsofthebody,theproperties,thekhandhas,andthesixsensemedia–or,whatitallcomesdownto,thebodyandmind,plustheactivityofthought,word,anddeed.Toputitbriefly,allthingsareachievedthroughtheheart.

mano-pubbaṅgamādhammā:

Theheartcomesbeforeallelse.Allthingsareexcelledbytheheartandmadefromtheheart.Atrainedheartisthemostsuperlativethingthereis.

Whenwehavetastedwithinourselvestheflavorandnourishmentofalldhammas–mundaneandtranscendent(theflavorofdeathlessness,whichsurpassesallflavorsoftheworld)–then,

kevalaparipuṇṇaṁparisuddhaṁbrahmacariyaṁ:

Wehaveperformedtheentiretyoftheholylife.Ourtrainingintheholylifeisperfectandpure.

Thisiswhatitmeanstograduate,tofinishourhighereducationintheBuddha’steachings.

Whoeverhasdutiesintheareaofeducation,then,shouldattendtothem.Otherwise,Buddhismissuretodegeneratebecauseofourownlackofeducationascontemplatives.Ifthishappens,theDepartmentofEducationestablishedby

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theSaṅghaauthoritieswillbefutileandworthlessbecausewedon’tclearlyunderstanditsmeaningandaims.

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III .THEDEPARTMENTOFBUILDING&DEVELOPMENT

Thisdepartmentisanotherimportantarea,inthatitworksfortheconvenienceoftheSaṅghathroughimproving,repairing,andmaintainingthephysicalsurroundingsinwhichwelive.Tobespecific,itsdutiesaretobuildandrepair,inspectandmaintainourdwellingsormonasteriessothattheywillqualifyassenāsana-sappāya–comfortable,amenableplacesforcontemplativestostay.

Meditatingmonksbyandlargetendtohavefixednotionsaboutthisarea,believingthattosponsorordoconstructionworkforthesakeofBuddhistsatlargeistodevoteoneselftomerelymaterialconcerns,andthatsuchworkthusshouldn’tbedone.Someevenbelievethatworkofthissortclosesoffthepathsandfruitionsleadingtonibbāna.Nevertheless,thesepeoplehavenotgonebeyondthematerialbenefitstheycriticize.Forthisreason,weshouldexaminetheareaofbuildinganddevelopmenttoseewhetherornotitisappropriateandaccordswiththeVinaya.

Iwouldliketodividethedutiesinthisareaintotwosorts,inlinewiththetwomajordutiesthatthosewhoareordainedshouldtakeaninterestin–

A.Thedutyofstudy(gantha-dhura):Thosemonkswhoaregāmavāsī,orvillagedwellers,areresponsibleforimproving,repairing,anddevelopingtheplacesinwhichtheylive,forthesakeofthecommongoodofBuddhistsatlarge.Whenbuilding,theyshouldhaveasenseofscale,order,andbeautysothattheirbuildingswillfitinwiththeirphysicalsurroundings.Forexample,monks’quarters,restrooms,meetinghalls,andordinationhallsshouldbearranged,insofaraspossible,inanorderlyway,inkeepingwiththeirfunctions.Oncebuilt,theyshouldbekeptcleanandinrepairsoastocontributetothebeautyoftheirsurroundings.Ifanythingislacking,andoneisinapositiontosearchforitbypropermeans,thenobtainandmaintainitinarighteousmannerforthesakeofone’sownconvenienceandthatofthegroup.Alloftheseactivitiesformapartofthedutyofstudy:improvinganddevelopingtheplaceinwhichwelive.

B.Thedutyofmeditation(vipassanā-dhura):Thisreferstothosemonkstermedaraññavāsī,orforestdwellers,whosearchforsecludedareasappropriateformeditation,suchasthosementionedinthePali:undertheshadeofatree;inasecludeddwelling;underalean-to,farfromsettledareas;inaquiettower;underanover-hangingrock;inacave;inaforest;inacemetery;orinadesertedbuilding.Oneshouldlearnhowtoselectsuchaplaceappropriateforone’sneedandhowtokeepitcleanandneatforthesakeofone’sconvenienceasameditator

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whilelivingthere.Thisis‘buildinganddevelopment’intheforest:ObservingtheprotocolsoftheVinayaincaringforone’sdwelling,improvingandmaintainingorderinone’ssurroundings–andimprovingoneselfwhilelivingthere.Thisisbuildinganddevelopmentontheexternallevel,onesignofapersonwhoknowshowtomaintainhimselfinphysicalseclusion.

Asforinternalbuildinganddevelopment,oneshouldbuildashelterforthemind:vihāra-dhamma,ahomefortheheart.Oneshouldfostermagga,thepathtoone’shome;andphala,thegoodnessthatarisesintheheartasaresult.TheshelteralongthewayisRightConcentration:thefirst,second,third,andfourthjhāna.Thesefourjhānasarethetrueshelterforthosewhoareordained.

Oncewehavebeenordainedascontemplatives,weshouldrealizethatwecomeunderthisparticulardepartmentandsoshouldperformourdutiesproperly.Butbyandlargewedon’tunderstandthetrueaimsofthevariousdepartmentsandsogropearoundinexternalmatters,withoutbuildingordevelopinganyinternalqualitiesthatcangivetheheartshelter.Whenthehearthasnointernalqualityasitsshelter,itwillgolivingoutside,buildingandhelpingonlyotherpeople.Iftheheartisentangledwithexternalmatters,thenafterdeathitwillberebornattachedtophysicalobjectsandpossessions.Thosewhoareattachedtotheirmonasterieswillberebornthereasguardianspirits.Thosewhoareattachedtotheirquarters,theirordinationhalls,theirmeetinghalls,theirbodies,willberebornrightthere.Thisiscalledsensualclinging:Whateverobjectweclingto,therewewillbereborn.Forexample,thereisastorytoldintheDhammapadaCommentaryofamonkwhoreceivedarobethatgavehimgreatsatisfactionandofwhichhebecameverypossessive.Whenhediedhewasrebornasalouserightthereintherobe,allbecausehehadnoinnerqualityasadwellingfortheheart.

Soforourbuildinganddevelopmenttogobeyondphysicalobjects,weshouldbuildandrepairashelterfortheheart.Onlythenwillwebequalifiedtotakeonexternalduties–andinperformingourduties,weshouldbecarefulnottoletourinnerhomebecomeovergrownwiththeweedsofdefilement,ortoletthetermitesofthehindranceseatintoit.Don’tletvermin,lizards,orlice–characterflaws(mala)–takeupresidenceinside.Roofthehomeoftheheart–jhāna–withrestraintofthesensessothatthefiresofpassion,aversion,anddelusiondon’tburnitdown.

Topurifytheprinciplesofourconduct(sīla)istoclearandgradeourproperty.Togiverisetojhānaistobuildahomeforourselves.Todevelopdiscernmentwithinthemindistolightourhome.Wewillthenbesafebothwhilewestayandwhenwego.Whenweareabletodothis,itwillleadtothetrueprosperityofthereligion.

Thisiswhatitmeanstoobserveourdutiesintheareaofbuildingand

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development.

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IV.THEDEPARTMENTOFSPREADINGTHEDHAMMA

WaysofspreadingtheDhammafallintothreecategories:

A.Thefirstcategory:Study(pariyatti)

Thisreferstotheappointmentofmonksinthevariousdivisionstoteachandtrainthepopulaceatlarge.Inaddition,theestablishmentofsyllabisuchastheNakDhammacourses,andtheappointmentofteacherstoinstructinaccordancewiththem,canalsobeclassedasameansofspreadingtheDhamma.

SpreadingtheDhammacangiverisetomanysortsofbenefits–well-beinginthislife,well-beinginlivestocome,andacquaintancewiththesupremewell-being–nibbāna.ThesearetheaimsofspreadingtheDhammabymeansofstudy,whichisoneaspectofthegoodthatBuddhismhastooffer.

1.Here,forthoseofuswhoareinterestedinwell-beingwithregardonlytothislife,Iwouldliketopointouttheway,whichhasfourfactors–

a.Initiative(uṭṭhāna-sampadā):Weshouldbepersistentanddiligentinourworkandourduties,makingourlivingbymeansthataremoralandupright,inlinewiththeprinciplesofRightAction.

b.Maintenance(ārakkha-sampadā):Weshouldtakegoodcareofthepossessionswehaveearned,andtakegoodcareofourselves–whichwehavealsoworkedhardtoearn–soasnottofallintowaysthatareevilorwrong.

c.Havingadmirablefriends(kalyāṇa-mittatā):Weshouldassociatewithgoodpeopleandavoidassociatingwithimmoralpeoplewhowouldleadusastrayandcauseourpossessionstobesquanderedaway.

d.Anappropriatelifestyle(samajīvitā):Weshouldspendourearningswiselyandprovideforourneedsinaproperway.Weshouldavoidspendingourearningsinwrongwaysthatwouldsoilhowwelive.

Thesefourprinciplesformthewaytoourwell-beinginthislifetime,butweshouldn’tbeshort-sightedorunrealistic,fortherealityofeachandeveryhumanbeingbornisthatwewillallhavetodieandbepartedfromthehappinessfoundinthisworld.

2.Thisbeingthecase,wemustprovideforourwell-beinginthelivestocome.Thewaytohappinessinthelivestocome,astaughtbythereligion,isasfollows–

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a.Conviction(saddhā-sampadā):Weshouldbeconsummateinourconvictions,believingthatthereisgoodandevil,believingin(puñña),andbelievingintheprincipleofkamma.Weshouldthenavoiddoingevil,andcultivategoodnessasfarasweareable.

b.Virtue(sīla-sampadā):Weshouldbetruetoourmoralprinciplesandtrainourselvestobepureinouractionsintermsofthought,word,anddeed.Whateverwedoshouldbedonewithhonestyandrectitude.

c.Generosity(cāga-sampadā):Weshouldbeconsummateinourgenerosity,makingdonationstoothers,forinstance,asweareable.Tomakesacrificesinthisway,theBuddhateaches,isanobletreasure,bearingdividendsbothinthislifeandinlivestocome.Ifwedon’tmakesacrificesinthisway,ourpossessionswillbearusfruitonlyinthislifetime.Atdeath,theywillvanish.Wewon’tbeabletotransferthemforuseinthenextlife,justasThaicurrencyoranynationalcurrencycan’tbeusedoutsidetheboundariesofitscountry.Whenapersontravelsabroad,hewon’tbeabletousehisnativecurrencyatallunlesshehasthediscernmenttoexchangehismoneybeforehandanddeposititinanappropriatebank.Onlythenwillitbeofusetohimwhenhegoesabroad.Inthesameway,peopleofdiscernmentdeposittheirpossessionsinthebankcalledthefieldofmerit(puññakkhetta):Whentheysacrificetheirwealthinthisway,itbecomesanobletreasure,bearingdividendsontheroadahead.Andthisdoesn’tapplyonlytopossessions:Whenapersoncrossestheborderfromonecountryintoanother,evenhisnativelanguagewon’tbeofanyuse.TheBuddhathustaughtusaforeignlanguage–chantingandthemeditativepracticeofdevelopinggoodwill–toserveusaslanguageintheworldtocome.

d.Discernment(paññā-sampadā):Weshouldbecircumspectandknowledgeableinallouractions.Otherwise,wewillactundertheinfluenceofsuchformsofdelusionaschandāgati–beingprejudicedbyaffection,withnoreasonablethoughtforrightorwrong;bhayāgati–beingprejudicedbyfear,withnothoughtforwhatisreasonable;dosāgati–beingprejudicedbyangeranddislike,withnothoughtforrightorwrong;andmohāgati–beingprejudicedbydelusion,mistakingrightforwrong,andwrongforright.Toactinanyofthesewaysmeansthatwehavenodiscernment.Forthisreason,whateverwemaydointheareaofmakingmerit,weshouldfirstexamineandcontemplatethingsproperlybeforeacting.Onlythenwillwequalifyasbeingconsummateinourdiscernment.

Thesefourpracticesopenthewaytoagooddestinationinthenextlife,i.e.,inheaven,buteventhenwewillstillhavetogowhirlingalongthecycleofdeathandrebirth.

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3.Ifwehavestrongconviction,wewillbeabletodevelopourselvessoastogobeyondthistothelevelofthesupremewell-being(paramattha),attainingthelevelsoftranscendentvirtue.ThissortofvirtueissomethingthatallBuddhistsshouldaimfor.Thenecessaryprerequisitesaretwo:

convictionandperseverance.

Whenwepossessthesequalities,theywillserveasourtools–regardlessofwhetherwearesharp-wittedordull,menorwomen,peoplewithmanydefilementsorwithonlyafew.Oncethisisouraspiration,weshouldthendeveloptwopracticesthatformthepathtonibbāna–

a.tranquilitymeditation:developingstillnessinthemind;b.insightmeditation:developingdiscernmentinthemind;gaining

internalinsight,seeingthroughtothenaturalconditionoftheDhammathatlieswithinus.

ThenaturalconditionoftheDhammaisthis:birth,momentaryexistence,disbanding–likeawaveonthesea.Whenthewindblows,greatwavesriseontheocean.Thesameholdstruewithhumanlife:Thenaturalconditionofthekhandhaswithinusbehaveslikeawave.ThisiscalledthenaturalconditionoftheDhamma.

Anothercondition,though,staysasitis,whetherornottherearewaves–justasthewaterofthesea,whenthereisnowind,issmooth,level,andclear.Thisnaturalconditionintheheart–aconditionthatdoesn’ttakebirth,doesn’tchange,doesn’tdisband,anddoesn’tdie,butsimplystaysasitis–lieswithineachandeveryoneofus.

Thesetwopractices–tranquilityandinsightmeditation–leadtothesupremewell-being,nibbāna.Thetwonaturalconditionsliewithineachofus.ThosewhoknowhowtospreadtheDhammaintothemselves,teachingandcounselingthemselves,willattainwell-beingwithoutadoubt.

B.Thesecondcategory:Practice(paṭipatti)

SpreadingtheDhammabypracticingit,withouthavingtousewords,simplybehavingwellsoastobeanexampletoothersthroughone’smannersandbehavior:ThisisanimportantfactorinspreadingtheDhamma.OurLordBuddha,forexample,wasoncestayinginaforestwithafollowingof500monks.Astwilightfell,herested,incliningonhisrightside,whilethemonksalldidwalkingorsittingmeditation.Noonewastalking.Everythingwasstill.Justthen,agroupofwanderingasceticscameintotheforestand,seeingthis,werecompletely

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wonover.TheyfeltsoinspiredbythevirtuesoftheBuddha,Dhamma,andSaṅghathattheywerewillingtobecomedisciples.Later,theywereofgreathelpinspreadingthereligion.ThisshowsthatgoodandproperpracticeisanextremelyimportantforceinspreadingtheDhamma.

Notonlyhumanbeings,butevenanimalsareabletofollowtheexampleofothers’behavior,aswhenamanwithacrippledlegleadsahorsewithsoundlegsaroundonatether:Innotimeatall,thehorsewilllearntowalkwithalimp.Astheleadergoes,sogohisfollowers;asthemoldisshaped,soaretheitemsmolded.Goodbehavioristhusawayofspreadingthereligionthathasadeepandtellinginfluenceontheheartsofthosewhocomeafter.Thisisoneofourtruedutieswithinthereligion.Evenifourdefilementsmaybeheavyandthick,wecanstillbeofservicetoothersinthisway.

SoinspreadingtheBuddha’steachings,it’snotenoughsimplytogetupanddeliverasermon.ApersonofdiscernmentteachingtheDhammacanconvinceothersofitsvalueinavarietyofways:byhismanners,asalreadymentioned;orbyādesanā-pāṭihāriya–themarvelofknowinganotherperson’sthoughts;orbyanusāsanī-pāṭihāriya–themarvelofteachingthat,whenputintopractice,givesthepromisedresults.AllofthesearemeansofspreadingtheBuddha’steachings.

C.Thethirdcategory:PsychicMarvels(iddhi-pāṭihāriya)

Insomeareasofreligiouswork,spreadingtheDhammaisdoneviathemind–as,forexample,whentheVenerableCulapaṇṭhakaperformedapsychicmarvelthatastoundedthosewhosaw,inspiringconviction,reverence,andaweintheirhearts.ThosewhohadneverbeforefeltinspiredbytheBuddha’steachingssuddenlybecameinspiredbecauseofthoseevents.

OtherinstanceswereperformedbytheBuddhahimself,aswhenhewenttobreaktheprideofthethreeKassapabrothers.Hewentoutintherainwithoutgettingwet,didwalkingmeditationinthefloodwithoutgettingwet,whichledtheelderKassapatoabandonhisstubbornpride–andwhenhehadabandonedhispride,theBuddhawasabletoteachhimtheDhamma.KassapaandhisfollowerssawtheDhammaappearwithinthemselves,experiencedthepaths,fruitions,andnibbāna,andproclaimedthemselvesfollowersoftheBuddha.Theywerethenofgreathelpinspreadingthereligion.

AnotherexampleiswhentheBuddhasubduedthebandit,Aṅgulimāla.AsAṅgulimālaranchasingafterhim,theBuddharadiatedgoodwillthroughthepowerofjhāna,causingtheearthbetweenthemtoriseandfallingreatwavesuntilAṅgulimāla,tiredfromhisrunning,calledoutinsurrender.TheBuddhatheninstructedhimtothepointwherehewassoimpressedandconvincedthathewaseventuallyabletomakehisheartattaintheDhamma.

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TherearemanyotherexamplesofthissortbywhichtheBuddhawasabletoproclaimthereligionsothatithaslastedintothepresentday.IfwetakespreadingtheDhammatobesimplyamatterofwords,itwouldn’thavebeen–andwon’tbe–enough.

* * *

Thus,spreadingtheDhammaisdoneinthreeways:

A.Bydeed–showingotherstheDhammathroughtheexampleofone’smannersandbehavior;beingcorrectandgraciousinone’swordsanddeeds;keepingrestraintoverone’ssensesofsight,hearing,smell,taste,feeling,andideationsoastobeaninspiringexampletothosewhosee.

B.Byword–teachingandexplainingtheDhammaoutloud,givingrisetounderstandingandinspirationinthosewhohear.

C.Bythought(psychicfeats,manomayiddhi).WhenonehasseenwiththepowerofintuitiveunderstandingthatapersonisreadytoreceivetheDhamma,oneshouldspreadthoughtsofgoodwill,dedicatingthefruitsofone’smerittothatperson.ThiswayofspreadingtheDhammacanbedonebothinpublicandinprivate,withthosewhoarenearandthosewhoarefaraway.Itcanhelpcertainhumananddivinebeings,andinspireconvictioninthosewhosedispositionsliewithinthenetoftheDhamma,allwithouthavingtosayaword.

Thishasbeentermed,‘anointingwiththewatersofgoodwill.’Thegoodwilllyingintheheartislikeacoolingcurrent.Whereverthiscoolnessisdirectedthroughthepowerofasereneheart,itcandrawotherbeings,bothhumananddivine,tobecomeinspiredtodevelopthequalitiesoftheirheartsinlinewiththeirvaryingdispositions.Evenifwehaveyettomeetthem,andhavesimplyheardnews,wecanstillcausetheirheartstobecomecoolandrefreshed,contributingtotheirwelfareandhappiness.SpreadingtheDhammainthiswayisbeneficialbothtousandtoothers.

Tobeabletodothis,though,wemustfirstgiverisetosufficientqualityinourownhearts.Ifthequalityisn’tyetthere,thenbuilditanddedicateitfirstofalltothosetowhomyouowe‘kammadebts.’Spreadthisgoodnesstofillthebody.Spreadthisgoodnesstofillthemind.Thissenseoffullnessiswhatismeantbyrapture(pīti)–i.e.,fullofwhatisskillful.Goodnessfillstheheart,refreshingitwithwhatisskillful.Whengoodnessfillsthebodyandmind,it’slikewaterfillingatankorsaturatingtheearth.Wherevertheearthissaturatedwithwater,therethetreesandvegetationflourish.Butifwedon’thaveenoughgoodnesswithin,we’relikeatankwithoutanywater:Nomatterhowfarthefaucetisopened,onlywindwillcomeout.Thecoolnessofwindandthecoolnessofwateraretwovery

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differentthings.Thecoolnessofwindcancausetreestowitherandcansenddustcloudsflying,butthecoolnessofwaterisusefulinmanyways:Itcanbeusedtowashclothes,tobathethebody,todrink,ortosprinkleontheground,nourishingplantsandsofteningtheearth.Notonlythat,itcanalsogiveadeepsenseofrefreshment.Inthesameway,peoplewhopracticetheDhamma,eveniftheydon’tspeakawordbutsimplyspreadthoughtsofgoodwill,canbeofgreatbenefittopeopleatlarge.Thisistermedmettā-pāramī–theperfectionofgoodwill.

Sowhengoodnessariseswithinus,wecanworkforthewelfareofothersevenwhenwesitwithoureyesclosed,perfectlystill.Butit’sthenatureofignorantpeopletobelievethatsuchapersonissimplysavinghisownskin.Theyhaven’tlookeddeepinside.

Theteachersofthepastthusmadeacomparisonwiththunderandrain.Somepeoplecanteachothers,buttheythemselveshavenoinnergoodness.Suchpeoplearecalledthunderwithoutrain.Theycancauseotherstofeelaweandrespect,butcangivenosenseofcoolingrefreshment.Somepeoplearelikerainwithoutthunder.Theyrarelyspeak,butspreadthoughtsofgoodwill,dedicatingtheirmerittoothers.Theyhavereceivedtheirownfullmeasureofinnergoodnessandsocangivegoodnessandinspireconvictionintheheartsofothersevenwhensimplysittingstill.Thosewhofindpeaceandcalmintheshelterofsuchaninfluencewill,inturn,feelthehighestformofrespect.Somepeoplearelikerainwiththunder,andothers,rainwiththunderandwindtoboot:This,forthosewhoareable,isideal.Suchpeople,afterhavingdevelopedtheirowninnergoodness,areabletoteachothers,spreadingtheDhammabythought,word,anddeed,givingresultsinmanyways:Peoplewhoarestubbornandfixedintheiropinionswillbeabletosofteninaninstant,justasgianttreesbendbeforethewind.Atthesametime,teachersofthissortcanbeanexampletoothersthroughtheirbehaviorandthekindnessoftheirhearts,feelingnoenvyforthegoodnessofothers,butonlycompassion,providingacoolingshelterforallsortsofpeople.ThisistheconsummatewaytospreadtheDhamma,causingthereligiontoprosperinthetrueandproperway.

ThefieldofspreadingtheDhammaisextremelyimportant.Thosewhopracticeitwillgetresultsintwoways:

1.Byknowinghowtouseauthority–thepowerofthemind–soastobeofbenefit.

2.Byknowinghowtousekindness–thegoodnessoftheheart–soastobenefittheirfellowhumanbeings,withnoneedforpowerofanysortwhatsoever.

OnlythosewhocanactinthismannerarequalifiedfortheDepartmentof

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SpreadingtheDhammainlinewiththeDhammaandVinaya.

* * *

Whenthedutiesofallthesedepartmentsarefullyobservedbyacommunity,agroup,oranindividual,theywillhelpourreligiontoprosperandthrive.Butaslongasweareunabletofulfilltheseduties,theestablishmentofdirectivesforeachofthevariousdepartmentsismeaninglessandcanlead,I’mafraid,onlytothedisappearanceoftheBuddha’steachings,ashappenedinIndia.ThisiswhyIhaveaskedtoexplainourorganizationanddutiessothatwewillallbethoroughlyacquaintedwiththem.

Itwillbeidealifeachindividualcanobservethedutiesofallfourdepartments;and,tobetruetotheDhamma,eachofusshouldregardallofthesedutiesashisownpersonalresponsibility.IfwepayattentiononlytothedirectivesandruleswithoutreferencetotheDhamma,we’llbedeficientinourduties,andtheestablishmentofthevariousdepartmentswillbeawasteoftime.Allthethoughtandconsiderationdevotedtoourwelfarewillbefruitless.

Soweshoulduseourauthorityandinnerqualityinobservingourdutiesfirmlyandproperlyforthesakeofthegoodorderofthereligion.

IfIweretoexplainthingsatlength,therewouldbemuchmoretosay;butIwillstopforthetimebeingwiththiscondenseddiscussionofthemainpointsatissue,whichshouldbeenoughtoserveusasanadequateguide.

IfthereisanythinginanywaywrongordefectiveinwhatIhavewrittenhere,Iaskthereader’sforgiveness.

Peace.

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GLOSSARY

Abhidhamma(Piṭaka):ThethirdofthethreecollectionsformingthePaliCanon,composedofsystematictreatisesbasedonlistsofcategoriesdrawnfromtheBuddha’steachings.

Āpalokana-kamma:AproceduretouseinconductingcommunalbusinessoftheSaṅgha,inwhichcertainnon-controversialissuesaresettledsimplywithaninformalannouncement.Thefollowingterms–ñatti-kamma,ñatti-dutiya-kamma,andñatti-catuttha-kamma–refertoprocedureswheretheissuemustbesettledbyaformalmotionstatedonce,twice,orfourtimes,givingallthemonkspresenttheopportunitytoobjecttothemotionbeforeitiscarried.

Apāya:Stateofdeprivation;thefourlowerrealmsofexistence:rebirthinhell,asahungryghost,asanangrydemon,orasacommonanimal.InBuddhism,noneofthesestatesareregardedaseternalconditions.

Arahant:A‘worthyone’or‘pureone,’i.e.,apersonwhoseheartnolongerhasanydefilementsandisthusnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisNobleDisciples.

Ariyadhana:NobleWealth,i.e.,qualitiesthatserveascapitalinthequestforliberation:conviction,virtue,shame,compunction,erudition,generosity,anddiscernment.

Āsava:Fermentation;effluent.Fourqualities–sensuality,views,becoming,andignorance–thatbubbleupintheheartandflowout,leadingtothefloodoffurtherbecoming.

Attha:Meaning,sense,aim,result.Avijjā:Ignorance;counterfeitknowledge.Āyatana:Sensemedium.Thesixinnersensemediaaretheeye,ear,nose,

tongue,bodyandintellect.Thesixoutersensemediaaretheirrespectiveobjects.Bhagavant:AnepithetfortheBuddha,commonlytranslatedas‘BlessedOne’

or‘ExaltedOne.’Somecommentators,though,havetracedthewordetymologicallytothePalirootmeaning‘todivide’and,byextension,‘toanalyze,’andsotranslateitas‘Analyst.’

Brahmā:Aninhabitantofthehigherheavensofformandformlessness,apositionearned–butnotforever–throughthecultivationofvirtueandmeditativeabsorption,alongwiththeattitudesoflimitlessgoodwill,compassion,appreciation,andequanimity.

Dhamma:Event;phenomenon;thewaythingsareinandofthemselves;

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quality–bothinitsneutralandinitspositivesenses:(1)thebasicqualitiesintowhichnaturalphenomena–mentalandphysical–canbeanalyzed;thetermsinwhichthingsareknownbythesenseofideation.Also,anyteachingthatanalyzesphenomenaintotheirbasicterms.ThisisonesenseinwhichtheBuddha’sdoctrineishis‘Dhamma.’(2)Thequalityofone’sheartandmind,asmanifestbytherectitude,fairness,compassion,composure,discernment,etc.,revealedinone’sactions.Themanifestationscanbeenumeratedandprescribedasprinciples(again,‘dhamma’–anothersenseinwhichtheBuddha’sdoctrineishisDhamma)thatcanthenbeputintopracticeanddevelopedasmeansofremovingeverythingdefilingandobscuringfromtheheartsothatthequalityofdeathlessnesscanbecomefullyapparentwithin:ThisistheBuddha’sDhammainitsultimatesense.

Dhātu:Element,property,potential.Basicforcesthat,whenarousedoutoftheirlatentstate,causeactivityonthephysicalorpsychologicallevel.IntraditionalThaiphysics,whichisbasedonthephysicsofthePaliCanon,thefourdhātusofearth,water,fire,andwindaresaidtopermeateallmatterinlatentorpotentialform.Tobecomemanifest,theyhavetobearoused.Thus,forexample,theactofstartingafireisexplainedasthearousalofthefire-dhātu(tejas),whichalreadyexistsintheairandintheobjecttobeignited.Thelitfirethenclingstothefuel,andtheobjectwillbeonfire.Thefirewillcontinueburningaslongastejashassustenancetoclingto.Whenitrunsoutofsustenanceorisforcedtoletgo,itwillgrowquiet–returningtoitsnormal,latentstate–andtheindividualfirewillgoout.

Onthelevelofthehumanbody,diseasesareexplainedasresultingfromtheaggravationorimbalanceofanyofthesefourphysicalproperties.Diseasesareclassifiedbyhowtheyfeel:Feversareattributedtothefireproperty,dizzinessandfaintnesstothewindproperty,constipationtotheearthproperty,etc.Well-beingisdefinedasastateinwhichnoneofthesepropertiesisdominant.Allarequiet,unaroused,balancedandstill.

ThereareanumberoflistsofdhātusgiveninthePaliCanon.Thesixdhātusarethefourphysicalpropertiesplusspaceandconsciousness.The18dhātusarethesixsenses,theirrespectiveobjects,andtheactsofconsciousnessassociatedwitheach.

Gotarabhū-ñāṇa:Changeoflineageknowledge–theglimpseofnibbānathatchangesonefromanordinary,run-of-the-millpersontoaNobleOne.

Indrīya:Faculty;pre-eminentordominantquality.Thefivefaculties–conviction,persistence,mindfulness,concentration,anddiscernment–arequalitiesthat,whentheybecomedominantinthemind,canleadtoAwakening.The22qualitiesthatcandominateconsciousnessare:thesensesofvision,hearing,smell,taste,touch,ideation;femininity,masculinity,life;pleasure,pain,joy,sorrow,equanimity;conviction,persistence,mindfulness,concentration,

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discernment;therealizationthat‘Ishallcometoknowtheunknown,’finalknowledge,thestateoffinal-knower.

Jhāna:Absorptioninasingleobjectorpreoccupation.Rūpa-jhānaisabsorptioninaphysicalsensation;arūpa-jhāna,absorptioninamentalnotionorstate.WhenAjaanLeeusesthetermjhānabyitself,heisusuallyreferringtorūpa-jhāna.

Kamma:Actsofintentionthatresultinstatesofbeingandbirth.‘Kammadebts’arethemoraldebtsonehastootherseitherthroughhavingbeenaburdentothem(theprimaryexamplebeingone’sdebttoone’sparents)orfromhavingwrongedthem.

Kammapatha:Tenguidelinesformoralconduct–notkilling,notstealing,notengaginginsexualmisconduct,notlying,notspeakingdivisively,notusingcoarseorvulgarlanguage,notspeakingidly,notcoveting,notharboringillwill,holdingrightviews.

Kasiṇa:Anobjectstaredatwiththepurposeoffixinganimageofitinone’sconsciousness,theimagethenbeingmanipulatedtofillthetotalityofone’sawareness.

Kesā:Hairofthehead;thefirstinthelistof32partsofthebodyusedasameditationthemeforcounteractinglust.

Khandha:Aggregate–thecomponentpartsofsensoryperception;physicalandmentalphenomenaastheyaredirectlyexperienced:rūpa–sensations,sensedata;vedanā–feelingsofpleasure,pain,andneither-pleasure-nor-painthatresultfromthemind’ssavoringofitsobjects;saññā–labels,perceptions,concepts,allusions;saṅkhārathought-fabrications(seebelow);viññāṇa–sensoryconsciousnessorcognizance.InAjaanLee’swritings,thislastkhandhareferstotheactofattentionthat‘spotlights’objectssoastoknowthemdistinctlyandpassjudgmentonthem.

Magga:Thepathtothecessationofsufferingandstress.Thefourtranscendentpaths–orrather,onepathwithfourlevelsofrefinement–arethepathtostreamentry(enteringthestreamtonibbāna,whichensuresthatonewillberebornatmostonlysevenmoretimes),thepathtoonce-returning,thepathtonon-returning,andthepathtoarahantship.Phala–fruition–referstothementalstateimmediatelyfollowingtheattainmentofanyofthesepaths.

Mala:Stainsonthecharacter,traditionallylistedasnine:anger,hypocrisy,envy,stinginess,deceit,treachery,lying,evildesiresandwrongviews.

Methuna-saṅyoga:Fetteroflust.Sevenactivitiesrelatedtosexthat,ifamonkfindsjoyinthem,renderhiscelibacyis‘broken,cracked,spotted,andblemished’evenifhedoesn’tengageinsexualintercourse:1)Heconsentstobeinganointed,rubbeddown,bathed,andmassagedbyawoman.2)Hejokes,plays,andamuses

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himselfwithawoman.3)Hestaresintoawoman’seyes.4)Helistenstothevoicesofwomenoutsideawallastheylaugh,speak,sing,orcry.5)Herecollectshowheusedtolaugh,converse,andplaywithawoman.6)Heseesahouseholderorhouseholder’ssonenjoyinghimselfendowedwiththefivesensualpleasures.7)Hepracticesthecelibatelifeintentonbeingborninoneoranotherofthedevarealms,(thinking)‘BythisvirtueorpracticeorabstinenceorcelibatelifeIwillbeadevaofonesortoranother.’

Nibbāna:The‘unbinding’ofthemindfromsensationsandmentalacts,preoccupationsandsuppositions.Asthistermisalsousedtorefertotheextinguishingofafire–which,inthetimeoftheBuddha,wasseenasclingingtoitsfuelwhileburning,andlettinggowhenitwentout–itcarriestheconnotationsofthestilling,cooling,andpeacethatcomefromlettinggo.(Seedhātu.)

Nirāmisa-sukha:Literally,‘un-raw’pleasure,orpleasure‘notoftheflesh.’Theblissandeaseofnibbāna,apleasureindependentofsensationsormentalacts.

Nirodha:Disbanding,stopping,cessation.Intheabsolutesense,thisreferstotheutterdisbandingofstressanditscauses.Inanappliedsense,itcanrefertothetemporaryandpartialsuppressionofdefilementandstressattainedintranquilitymeditation.

Nīvaraṇa:Hindrance;anyoffivementalqualitiesthathinderthemindfromattainingconcentrationanddiscernment:sensualdesire,illwill,torpor&lethargy,restlessness&anxiety,anduncertainty.

Pāli:ThenameofthemostancientrecensionoftheearlyBuddhisttextsnowextantand–byextension–ofthelanguageinwhichitwascomposed.

Pāṭimokkha:Thebasicmonasticcode,composedof227rulesformonksand311rulesfornuns.

Puñña:Innerworth;merit;theinnersenseofwell-beingthatcomesfromhavingactedrightlyorwell,andthatenablesonetocontinueactingwell.

Puññakkhetta:Fieldofmerit–anepithetfortheSaṅgha.Sambhavesin:Usually,thistermisusedtodescribeabeingseekingaplaceto

beborn;generallyregardedasanabjectstate.Here,AjaanLeeusesthetermtodescribethemindwhenitissearchingforanobjecttofastenonto.

Saṅgha:ThecommunityoftheBuddha’sdisciples.Ontheideallevel,thisreferstoallthose,whetherlayorordained,whohavereachedatleastthepathtostreamentry(seemagga).Ontheconventionallevel,itreferstotheBuddhistmonkhood.InThai,italsoreferstothecentraladministrationoftheThaimonkhoodandtoanyindividualmonk.Traditionally,SaṅghadoesNOTrefertoallBuddhists.Thetraditionaltermfortheentire‘assembly’oftheBuddha’sfollowers–ordainedornot,awakenedornot–isbuddha-parisā.ThereasonforthisdistinctionisthatSaṅghaisoneofaBuddhist’sthreerefuges,whereasnotall

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membersofthebuddha-parisācanbetakenasrefuge.Saṅkhāra:Fabrication–theforcesandfactorsthatfabricatethings,the

processoffabrication,andthefabricatedthingsthatresult.Asthefourthkhandha,thisreferstotheactoffabricatingthoughts,urges,etc.withinthemind.Asablankettermforallfivekhandhas,itreferstoallthingsfabricatedbyphysicalorpsychologicalforces.

Stūpa:Originally,atumulusorburialmoundenshriningrelicsoftheBuddhaorobjectsassociatedwithhislife.Overthecenturies,however,thishasdevelopedintothetall,spiredmonumentsfamiliarintemplesinThailand,SriLanka,andBurma;andintothepagodasofChina,Korea,andJapan.

Suttanta(Piṭaka):ThesecondofthethreecollectionsformingthePaliCanon,composedofdiscoursesandotherliterarypiecesrelatedtotheDhamma.

Tejas:Seedhātu.Vinaya(Piṭaka):ThefirstofthethreecollectionsformingthePaliCanon,

dealingwiththedisciplinaryrulesofthemonasticorder.TheBuddha’sownnameforthereligionhefoundedwas,‘thisDhamma-Vinaya’–thisDoctrineandDiscipline.

Vipassanūpakkilesa:Corruptionofinsight;intenseexperiencesthatcanhappeninthecourseofmeditationandcanleadonetobelievethatonehascompletedthepath.Thestandardlistincludesten:light,psychicknowledge,rapture,serenity,pleasure,extremeconviction,excessiveeffort,obsession,indifference,contentment.

* * *Ifthesetranslationsareinanywayinaccurateormisleading,Iaskforgiveness

oftheauthorandreaderforhavingunwittinglystoodintheirway.Asforwhatevermaybeaccurate–conducivetotheaimsintendedbytheauthor–Ihopethereaderwillmakethebestuseofit,translatingitafewstepsfurther,intotheheart,soastoattainthoseaims.

Thetranslator

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SabbesattāsadāhontuAverasukha-jīvino

Kataṁpuñña-phalaṁmayhaṁSabbebhāgībhavantute

Mayallbeingsalwayslivehappily,freefromanimosity.

MayallshareintheblessingsspringingfromthegoodIhavedone.

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TableofContents

TitlePage 2Copyright 3Translator’sPreface 4WhatistheTripleGem? 6Introduction 7I.Buddhaṁsaraṇaṁgacchāmi 11II.Dhammaṁsaraṇaṁgacchāmi 15III.Saṅghaṁsaraṇaṁgacchāmi 23Summary 45

ThePathtoPeace&FreedomfortheMind 50Introduction 51ThePath 53

Discussion 53Virtue 75

Discussion 77Concentration 81

Discussion 82Discernment 86

Discussion 86BasicThemes 91Prologue 92Introduction 101I.RecollectionoftheBuddha 105II.Goodwill 108III.TheFoul:TranquilityMeditation 110

A.‘Amongthefortythemes,breathissupreme.’ 110B.Focalpointsforthemind 112C.Images 114D.TheTenCorruptionsofInsight 115

IV.MindfulnessofDeath:InsightMeditation 119

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Epilogue 124DutiesoftheSaṅgha 130Foreward 131Introduction 132I.TheDepartmentofInternalGovernance 133II.TheDepartmentofEducation 139III.TheDepartmentofBuilding&Development 147IV.TheDepartmentofSpreadingtheDhamma 150

A.Thefirstcategory:Study(pariyatti) 150B.Thesecondcategory:Practice(paṭipatti) 152C.Thethirdcategory:PsychicMarvels(iddhi-pāṭihāriya) 153

Glossary 157Dedication 162

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